Text -- 1 Kings 4:22-34 (NET)

4:22 Each day Solomon’s royal court consumed thirty cors of finely milled flour, sixty cors of cereal, 4:23 ten calves fattened in the stall, twenty calves from the pasture, and a hundred sheep, not to mention rams, gazelles, deer, and well-fed birds. 4:24 His royal court was so large because he ruled over all the kingdoms west of the Euphrates River from Tiphsah to Gaza; he was at peace with all his neighbors. 4:25 All the people of Judah and Israel had security; everyone from Dan to Beer Sheba enjoyed the produce of their vines and fig trees throughout Solomon’s lifetime. 4:26 Solomon had 4,000 stalls for his chariot horses and 12,000 horses. 4:27 The district governors acquired supplies for King Solomon and all who ate in his royal palace. Each was responsible for one month in the year; they made sure nothing was lacking. 4:28 Each one also brought to the assigned location his quota of barley and straw for the various horses. 4:29 God gave Solomon wisdom and very great discernment; the breadth of his understanding was as infinite as the sand on the seashore. 4:30 Solomon was wiser than all the men of the east and all the sages of Egypt. 4:31 He was wiser than any man, including Ethan the Ezrahite or Heman, Calcol, and Darda, the sons of Mahol. He was famous in all the neighboring nations. 4:32 He composed 3,000 proverbs and 1,005 songs. 4:33 He produced manuals on botany, describing every kind of plant, from the cedars of Lebanon to the hyssop that grows on walls. He also produced manuals on biology, describing animals, birds, insects, and fish. 4:34 People from all nations came to hear Solomon’s display of wisdom; they came from all the kings of the earth who heard about his wisdom.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 4:22

Heb. Cors: each of which contained ten ephahs. So this provision was sufficient for near three thousand persons.

Wesley: 1Ki 4:22

Of a coarser sort for common use.

Wesley: 1Ki 4:23

Fatted in stalls.

Wesley: 1Ki 4:23

Well fleshed, tender and good, though not so fat as the former.

Wesley: 1Ki 4:24

Either that Tiphsah, 2Ki 15:16, which was in the kingdom of Israel within Jordan; or, rather, another place of that name upon Euphrates, even that eminent city which is mentioned by Ptolemy, and Strabo, and Pliny, called Thapsarum. And this best agrees with the following: Azzah, which was the border of Canaan in the south and west, as Tiphsah was in the north and east. And so his dominion is described by both its borders.

Wesley: 1Ki 4:24

Who owned subjection, and paid tribute to him.

Wesley: 1Ki 4:25

Enjoying the fruit of his own labour with safety and comfort. Under these two trees, which were most used and cultivated by the Israelites, he understands all other fruit - bearing trees, and all other comforts. And they are brought in as fitting or dwelling under these trees, partly for recreation or delight in the shade; and partly, for the comfort or advantage of the fruit; and withal, to note their great security, not only in their strong cities, but even in the country, where the vines and fig - trees grew, which was most open to the incursions of their enemies.

Wesley: 1Ki 4:26

In 2Ch 9:25, it is but four thousand. But it is not exactly the same Hebrew word which is here and there, though we translate both stalls; and therefore there may well be allowed some difference in the signification, the one signifying properly stables, of which there were four thousand, the other stalls or partitions for each horse, which were forty thousand.

Wesley: 1Ki 4:26

Both for his military chariots, which seem to be those fourteen hundred, 1Ki 10:26, and for divers other uses, as about his great and various buildings, and merchandises, and other occasions, which might require some thousands of other chariots.

Wesley: 1Ki 4:26

Appointed partly for the defence of his people in peace; and partly for attendance upon his person, and for the splendor of his government.

Wesley: 1Ki 4:27

Named above.

Wesley: 1Ki 4:27

Or rather, they suffered nothing to be lacking to any man that came thither, but plentifully provided all things necessary.

Wesley: 1Ki 4:29

Vastness of understanding, a most comprehensive knowledge of all things both Divine and human.

Wesley: 1Ki 4:30

The Chaldeans, Persians, and Arabians, who all lay eastward from Canaan, and were famous in ancient times for their wisdom and learning.

Wesley: 1Ki 4:30

The Egyptians, whose fame was then great for their skill in the arts and sciences, which made them despise the Grecians as children in knowledge.

Wesley: 1Ki 4:31

Either of his nation; or, of his time: or, of all times and nations, whether of the east or any other country excepting only the first and second Adam.

Wesley: 1Ki 4:31

Israelites of eminent wisdom, probably the same mentioned, 1Ch 2:6, 1Ch 15:19, 1Ch 25:4; Psa 88:1(title,) Psa 89:1(title).

Wesley: 1Ki 4:31

Of whom see 1Ch 2:6.

Wesley: 1Ki 4:32

That is, short, and deep, and useful sentences, whereof a great part are contained in the books of Proverbs and Ecclesiastes.

Wesley: 1Ki 4:32

Whereof the chief and most divine are in the Canticles.

Wesley: 1Ki 4:33

That is, of all plants, of their nature and qualities: all which discourses are lost, without any impeachment of the perfection of the holy scriptures; which were not written to teach men philosophy or physick, but only to make them wise unto salvation.

Wesley: 1Ki 4:33

That is, from the greatest to the least.

Wesley: 1Ki 4:34

All the neighbouring kings; a restriction grounded upon the following words, where this is limited to such as heard of Solomon's wisdom. Let those who magnify the modern learning above that of the ancients, produce such a treasury of learning, anywhere in these later ages, as that was, which Solomon was master of. Yet this puts an honour upon human learning, that Solomon is praised for it, and recommends it to the great ones of the earth, as well worthy their diligent search. In all this Solomon was a type of Christ, in whom are hid all the treasures of wisdom and knowledge.

JFB: 1Ki 4:22-23

Not for the king's table only, but for all connected with the court, including, besides the royal establishment, those of his royal consorts, his principal officers, his bodyguards, his foreign visitors, &c. The quantity of fine floor used is estimated at two hundred forty bushels; that of meal or common flour at four hundred eighty. The number of cattle required for consumption, besides poultry and several kinds of game (which were abundant on the mountains) did not exceed in proportion what is needed in other courts of the East.

JFB: 1Ki 4:24

That is, Thapsacus, a large and flourishing town on the west bank of the Euphrates, the name of which was derived from a celebrated ford near it, the lowest on that river.

JFB: 1Ki 4:24

That is, Gaza, on the southwestern extremity, not far from the Mediterranean.

JFB: 1Ki 4:25

This is a common and beautiful metaphor for peace and security (Mic 4:4; Zec 3:10), founded on the practice, still common in modern Syria, of training these fruit trees up the walls and stairs of houses, so as to make a shady arbor, beneath which the people sit and relax.

JFB: 1Ki 4:26

For the royal mews (see on 2Ch 9:25).

JFB: 1Ki 4:28

Straw is not used for litter, but barley mixed with chopped straw is the usual fodder of horses.

JFB: 1Ki 4:28

One-humped camels, distinguished for their great fleetness.

JFB: 1Ki 4:29

That is, high powers of mind, great capacity for receieving, as well as aptitude for communicating knowledge.

JFB: 1Ki 4:30

That is, the Arabians, Chaldeans, and Persians (Gen 25:6).

JFB: 1Ki 4:30

Egypt was renowned as the seat of learning and sciences, and the existing monuments, which so clearly describe the ancient state of society and the arts, show the high culture of the Egyptian people.

JFB: 1Ki 4:31

That is, all his contemporaries, either at home or abroad.

JFB: 1Ki 4:31

Or Jeduthun, of the family of Merari (1Ch 6:44).

JFB: 1Ki 4:31

(1Ch 15:17-19) --the chief of the temple musicians and the king's seers (1Ch 25:5); the other two are not known.

JFB: 1Ki 4:31

Either another name for Zerah (1Ch 2:6); or taking it as a common noun, signifying a dance, a chorus, "the sons of Mahol" signify persons eminently skilled in poetry and music.

JFB: 1Ki 4:32

Embodying his moral sentiments and sage observations on human life and character.

JFB: 1Ki 4:32

Psalm 72, 127, 132, and the Song of Songs are his.

JFB: 1Ki 4:33

All plants, from the greatest to the least. The Spirit of God has seen fit to preserve comparatively few memorials of the fruits of his gigantic mind. The greater part of those here ascribed to him have long since fallen a prey to the ravages of time, or perished in the Babylonish captivity, probably because they were not inspired.

Clarke: 1Ki 4:22

Sheep - צאן tson , comprehending both sheep and goats

Clarke: 1Ki 4:22

Harts - מאיל meaiyal , the deer

Clarke: 1Ki 4:22

Roebucks - צבי tsebi , the gazal, antelope, or wild goat

Clarke: 1Ki 4:22

Fallow deer - יחמור yachmur , the buffalo. See the notes on Deu 12:15; Deu 14:5

Clarke: 1Ki 4:22

Fatted fowl - ברברים אבוסים barburim abusim , I suppose, means all the wild fowls in season during each month. Michaelis derives ברברים barburim from ברא bara , which in Chaldee, Syriac, and Arabic, signifies a field, a desert; all that is without the cities and habitations of men: hence חיות ברא cheyvath bara , wild beasts, Dan 2:38, תור בר tor bar , wild bull; and therefore barburim may signify creatures living in the fields, woods, and deserts, which are taken by hunting, and opposed to those which are domesticated; and, consequently, may include beasts as well as fowls. Many have translated the word capons; but, query, was any such thing known among the ancient Jews? Solomon’ s table, therefore, was spread with all the necessaries and delicacies which the house or the field could afford

But how immense must the number of men have been who were fed daily at the palace of the Israelitish king! Vilalpandus computes the number to be not less than forty-eight thousand, six hundred; and Calvisius makes, by estimation from the consumption of food, fifty-four thousand! These must have included all his guards, each of whom received a ration from the king’ s store.

Clarke: 1Ki 4:25

Every man under his vine - They were no longer obliged to dwell in fortified cities for fear of their enemies; they spread themselves over all the country, which they everywhere cultivated; and had always the privilege of eating the fruits of their own labors. This is the meaning of the phrase.

Clarke: 1Ki 4:26

Solomon had forty thousand stalls of horses - and twelve thousand horsemen - In 2Ch 9:25, instead of forty thousand stalls, we read four thousand; and even this number might be quite sufficient to hold horses for twelve thousand horsemen; for stalls and stables may be here synonymous. In 1Ki 10:26 it is said he had one thousand four hundred chariots, and twelve thousand horsemen; and this is the reading in 2Ch 1:14. In 2Ch 9:25, already quoted, instead of forty thousand stalls for horses, the Septuagint has τεσσαρες χιλιαδες θηλειαι ἱπποι, four thousand mares; and in this place the whole verse is omitted both by the Syriac and Arabic. In the Targum of Rabbi Joseph on this book we have ארבע מאה arba meah , four hundred, instead of the four thousand in Chronicles, and the forty thousand in the text. From this collation of parallel places we may rest satisfied that there is a corruption in the numbers somewhere; and as a sort of medium, we may take for the whole four thousand stalls, one thousand four hundred chariots, and twelve thousand horsemen.

Clarke: 1Ki 4:28

And dromedaries - The word רכש rechesh , which we translate thus, is rendered beasts, or beasts of burden, by the Vulgate; mares by the Syriac and Arabic; chariots by the Septuagint; and race-horses by the Chaldee. The original word seems to signify a very swift kind of horse, and race-horse or post-horse is probably its true meaning. To communicate with so many distant provinces, Solomon had need of many animals of this kind.

Clarke: 1Ki 4:29

God gave Solomon wisdom, etc. - He gave him a capacious mind, and furnished him with extraordinary assistance to cultivate it

Clarke: 1Ki 4:29

Even as the sand that is on the sea-shore - Lord Bacon observes on this: "As the sand on the sea-shore encloses a great body of waters, so Solomon’ s mind contained an ocean of knowledge."This is a happy and correct illustration.

Clarke: 1Ki 4:30

The children of the east country - That is the Chaldeans, Persians, and Arabians, who, with the Egyptians, were famed for wisdom and knowledge through all the world.

Clarke: 1Ki 4:31

He was wiser than all men - He was wiser than any of those who were most celebrated in his time, among whom were the four after mentioned, viz., Ethan, Heman, Chalcol, and Darda. Ethan was probably the same as is mentioned in some of the Psalms, particularly Psa 89:1, title; and among the singers in 1Ch 6:42. There is a Heman mentioned in the title to Psa 88:1. In 1Ch 2:6 we have all the four names, but they are probably not the same persons, for they are there said to be the sons of Zerah, and he flourished long before Solomon’ s time

Some suppose that בני מחול beney machol should be rendered masters of dancing or music, as מחול machol signifies not only a dance or choir, but also an instrument of music of the pipe kind. Perhaps a reference is here made to Solomon’ s skill in music and poetry, as he is compared to persons who appear to have been eminent poets and musicians.

Clarke: 1Ki 4:32

He spake three thousand proverbs - The book of Proverbs, attributed to Solomon, contain only about nine hundred or nine hundred and twenty-three distinct proverbs; and if we grant with some that the first nine chapters are not the work of Solomon, then all that can be attributed to him is only about six hundred and fifty

Of all his one thousand and five songs or poems we have only one, the book of Song of Solomon, remaining, unless we include Psa 127:1-5, Except the Lord build the house, etc., which in the title is said to be by or for him, though it appears more properly to be a psalm of direction, left him by his father David, relative to the building of the temple.

Clarke: 1Ki 4:33

He spake of trees - beasts - fowl - creeping things, and of fishes - This is a complete system of natural history, as far as relates to the animal and vegetable kingdoms, and the first intimation we have of any thing of the kind: Solomon was probably the first natural historian in the world

O, how must the heart of Tournefort, Ray, Linne, Buffon, Cuvier, Swammerdam, Blosch, and other naturalists, be wrung, to know that these works of Solomon are all and for ever lost! What light should we have thrown on the animal and vegetable kingdoms, had these works been preserved! But the providence of God has not thought fit to preserve them, and succeeding naturalists are left to invent the system which he probably left perfect. If there be any remains of his wisdom, they must be sought among the orientals, among whom his character is well known, and rates as high as it does with either Jews or Christians. I shall give some extracts from their works relative to Solomon when I come to consider his character at the end of 1Ki 11:43.

Clarke: 1Ki 4:34

There came of all people to hear the wisdom of Solomon - We learn from 1 Kings 10, that the queen of Sheba was one of those visitants, and perhaps the most remarkable, as we have the particulars of her visit, but not of the others

It is astonishing that of a person so renowned for wisdom, so little should be left to prove the truth of a fact of which all the civilized nations of the world have heard, and of which scarcely any man has ever doubted. The people that came from all kings of the earth were probably ambassadors, who came to form and maintain friendship between their sovereigns and the Israelitish king. We cannot understand the place as speaking of people who, either through an idle or laudable curiosity, came to see and converse with Solomon; to give free access to such people would ill comport with the maintenance of his dignity.

Defender: 1Ki 4:26

This number is given as "four thousand stalls" in 2Ch 9:25. This is best explained as a copyist error."

Defender: 1Ki 4:31

These men may be the ones mentioned in 1Ch 2:6. Ethan was the author of Psalm 89 and Heman, his brother, of Psalm 88. The term "the Ezrahite" possibly refers to their father Zerah."

Defender: 1Ki 4:32

Jewish scholars have long recognized Solomon as the primary author of the Biblical books of Proverbs, Ecclesiastes and Song of Solomon, and possibly even some of the Psalms. The uniquely cogent wisdom expressed in these books is consistent with the Biblical testimonies concerning Solomon's wisdom. The portions of his writings now recognized as divinely inspired Scripture were, however, according to the summation in this verse, only a fraction of his writings."

TSK: 1Ki 4:22

provision : Heb. bread

measures : Heb. cors, 1Ki 4:22

TSK: 1Ki 4:23

Ten fat : Neh 5:17, Neh 5:18

harts : Dr. Shaw understands ayil as the name of the genus, including all the species of the deer kind, whether they are distinguished by round horns, as the stag, or by flat ones, as the fallow deer, or by the smallness of the branches, as the roe.

roebucks : See note on Deu 15:22.

fallowdeer : Yachmur , rendered bubalus by the Vulgate, probably the buffalo; and though ""the flesh of a buffalo does not seem so well tasted as beef, being harder and more coarse,""yet in our times, ""persons of distinction, as well as the common people, and even the European merchants, eat a good deal of it, in the countries where that animal abounds.""Niebuhr, Descrip. de l’ Arab p. 146.

TSK: 1Ki 4:24

Azzah : Gen 10:19; Jdg 16:1, Gaza

all the kings : 1Ki 4:21; Psa 72:8, Psa 72:11

had peace : 1Ki 5:4; 1Ch 22:9; Psa 72:3, Psa 72:7; Isa 9:7; Luk 2:14; Heb 7:1, Heb 7:2

TSK: 1Ki 4:25

safely : Heb. confidently, Isa 60:18; Jer 23:5, Jer 23:6, Jer 33:15, Jer 33:16; Eze 38:11 *marg.

every man : 2Ki 18:31; Mic 4:4; Zec 3:10

from Dan : Jdg 20:1; 2Sa 17:11, 2Sa 24:15

TSK: 1Ki 4:26

forty thousand : 1Ki 10:25, 1Ki 10:26; Deu 17:16; 2Sa 8:4; 2Ch 1:14, 2Ch 9:25; Psa 20:7

TSK: 1Ki 4:27

those officers : 1Ki 4:7-19

TSK: 1Ki 4:28

dromedaries : or, mules, or swift beasts, Est 8:10, Est 8:14; Mic 1:13

TSK: 1Ki 4:29

God : 1Ki 3:12, 1Ki 3:28, 1Ki 10:23, 1Ki 10:24; 2Ch 1:10-12; Psa 119:34; Pro 2:6; Ecc 1:16, Ecc 2:26; Jam 1:5, Jam 1:17, Jam 3:17

largeness : Isa 60:5

as the sand : 1Ki 4:20; Gen 41:49; Jdg 7:12; Jer 33:22; Hab 1:9

TSK: 1Ki 4:30

the children : Gen 25:6; Job 1:3; Dan 1:20, Dan 4:7, Dan 5:11, Dan 5:12; Mat 2:1, Mat 2:16

the wisdom of Egypt : Isa 19:11, Isa 19:12; Act 7:22

TSK: 1Ki 4:31

wiser : 1Ki 3:12; Mat 12:42; Luk 11:31; Col 2:3

Ethan : 1Ch 15:19; Psa 89:1 *title

Heman : 1Ch 2:6, 1Ch 6:33, 1Ch 15:17; Psa 88:1 *title

his fame : 1Ki 5:7, 1Ki 10:1, 1Ki 10:6; 2Ch 9:23; Mat 4:24

TSK: 1Ki 4:32

he spake : Prov. 1:1-31:30; Ecc 12:9; Mat 13:35

songs : Song 1:1-17

TSK: 1Ki 4:33

the cedar tree : The word airez , whence the Chaldee and Syriac arzo , and the Arabic and Ethiopic arz , and Spanish alerze , unquestionably denotes the cedar; it is thus rendered by the LXX and other versions, κεδρος , and by the Vulgate cedrus ; and the inhabitants of mount Lebanon still call it ars . The cedar is a large and nobel evergreen tree, and grows on the most elevated part of the mountain, is taller than the pine, and so thick that five men together could scarcely fathom one. It shoots out its branches at ten or twelve feet from the ground; they are large and distant from each other, and are perpetually green. The wood is of a brown colour, very solid and incorruptible, if preserved from wet. The tree bears a small cone, like that of the pine. Num 24:6; 2Ki 19:23; Psa 92:12

the hyssop : Exo 12:22; Num 19:18; Psa 51:7; Heb 9:19

of beasts : Gen 1:20-25

TSK: 1Ki 4:34

1Ki 10:1; 2Ch 9:1, 2Ch 9:23; Isa 2:2; Zec 8:23

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 4:22

Thirty measures - (margin, cors) The cor, which was the same measure as the homer, is computed, on the authority of Josephus, at 86 English gallons, on the authority of the rabbinical writers at 44. Thirty cors, even at the lower estimate, would equal 1,320 gallons, or 33 of our "sacks;"and the 90 cors of fine and coarse flour would altogether equal 99 sacks. From the quantity of flour consumed, it has been conjectured that the number of those who fed at the royal board was 14,000.

Barnes: 1Ki 4:23

Harts ... - The exact sorts of wild land animals here intended are very uncertain. Perhaps it would be best to translate "wild-goats, gazelles, and wild oxen,"which abounded in the wilder parts of Syria, from where Solomon would be supplied. (See 1Ki 4:24.) (Yahmur, or the "roebuck,"gives its name to a valley in a wooded district, south of Carmel (Conder).) The use of game at the royal banquets of Assyria appears in the sculptures.

Barnes: 1Ki 4:24

On this side the river - i. e., the region west of the Euphrates.

Tiphsah, or Tiphsach, the place on the Euphrates called Thapsacus. The word means "ford,"or "passage,"being formed from פסח pâsach , "to pass over"(compare "paschal"). It is the modern Suriyeh, forty-five miles below Balls, at the point where the Euphrates changes its course from south to southeast by east. The stream is fordable here, and nowhere else in this part of its course. Solomon’ s possession of Thapsacus would have been very favorable to his schemes of land commerce 1Ki 9:19.

To Azzah - i. e., Gaza.

All the kings - Compare Josh. 12:9-24. In Philistia, small as it was, there were five kings 1Sa 6:18. Syria was divided into numerous small states, as many as thirty-two kings being mentioned on one occasion 1Ki 20:1. The Hittites were ruled by a great number of chieftains or princes 1Ki 10:29; 2Ki 7:6. twelve are mentioned in the Assyrian inscriptions.

Barnes: 1Ki 4:25

Under his vine ... - This phrase seems to have been common among the Jews, and even among neighboring nations 2Ki 18:31, to express a time of quiet and security. It is used by the prophets in descriptions of the Messianic kingdom (marginal references).

Barnes: 1Ki 4:26

In 2Ch 9:25, the number of stalls for Solomon’ s chariot horses is stated at 4,000, instead of 40,000. The number in the present passage is probably a corruption. Solomon’ s chariots were but 1,400 1Ki 10:26; 2Ch 1:14, for which 40,000 horses could not possibly be required. The Assyrian chariots had at most three horses apiece, while some had only two. 4,000 horses would supply the full team of three to 1,200, and the smaller team of two to 200 chariots. The number 4,000 is in due proportion to the 12,000 horses for cavalry, and is in accordance with all that we know of the military establishments of the time and country. Compare 2Ch 12:3; 2Sa 8:4.

Barnes: 1Ki 4:28

Barley is to this day in the East the common food of horses.

Dromedaries - Coursers. The animal intended is neither a camel nor a mule, but a swift horse.

The place where the officers were - Rather, "places where the horses and coursers were,"i. e., to the different cities where they were lodged.

Barnes: 1Ki 4:29

Largeness of heart - What we call "great capacity."The expression which follows is common in reference to numerical multitude 1Ki 4:20, but its use here to express mere amplitude or greatness is unique.

Barnes: 1Ki 4:30

Children of the east country - Rather, "of the East"- the Beni Kedem - a distinct tribe, who occupied both sides of the Euphrates along its middle course (marginal reference). They were mostly nomads, who dwelt in tents Jer 49:28-29. Job belonged to them Job 1:3, as did probably his three friends; and, perhaps, Balsam Num 23:7. They must have been either Arabs or Aramaeans. We may see in the Book of Job the character of their "wisdom."Like Solomon’ s, it was chiefly gnomic but included some knowledge of natural history. The "wisdom of Egypt"was of a different kind. It included magic Gen 41:8; Exo 7:11, geometry, medicine, astronomy, architecture, and a dreamy mystic philosophy, of which metempsychosis was the main principle. It is not probable that Solomon was, like Moses (marginal reference), deeply versed in Egyptian science. The writer only means to say that his wisdom was truer and more real than all the much-praised wisdom of Egypt.

Barnes: 1Ki 4:31

It is most probable that the persons with whom Solomon is compared were contemporaries, men noted for "wisdom,"though there is no other mention of them.

His fame was in all nations - See below, 1 Kings 10.

Barnes: 1Ki 4:32

Proverbs - In the collection which forms the "Book of Proverbs,"only a small portion has been preserved, less certainly than one thousand out of the three. Ecclesiastes, if it is Solomon’ s, would add between one hundred and two hundred more proverbs. But the great bulk of Solomon’ s proverbs has perished.

Songs - Of these, Canticles is probably one (marginal reference): Ps. 72; Psa 127:1-5 may also be of the number. Probably the bulk of Solomon’ s songs were of a secular character, and consequently were not introduced into the canon of Scripture.

Barnes: 1Ki 4:33

Trees ... - A keen appreciation of the beauties of nature, and a habit of minute observation, are apparent in the writings of Solomon that remain to us. The writer here means to say that Solomon composed special works on these subjects. The Lebanon cedars were the most magnificent of all the trees known to the Hebrews, and hence, represent in the Old Testament the grandest of vegetable productions. (Psa 104:16; Son 5:15; Eze 31:3, etc.) For the hyssop, see Exo 12:22 note.

Of beasts, and of fowls, and of creeping things, and of fishes - This is the usual Biblical division of the animal kingdom Gen 1:26; Gen 9:2; Psa 148:10.

Poole: 1Ki 4:22

Thirty measures Heb. cors ; each of which contained ten ephahs, Exo 16:36 . So this provision was sufficient for near three thousand persons.

Meal of a coarser sort, for common use, and for the inferior sort.

Poole: 1Ki 4:23

Ten fat oxen fitted in stalls.

Out of the pastures well fleshed, tender, and good, though not so fat as the former.

Poole: 1Ki 4:24

Tiphsah either that Tiphsah , 2Ki 15:16 , which was in the kingdom of Israel within Jordan; or rather, another place of that name upon the river now mentioned, to wit, Euphrates, even that eminent city which is mentioned by Ptolemy, and Strabo, and Pliny, called Thapsarum . And this best agrees with the following

Azzah which was the border of Canaan in the south and west, Gen 10:19 Deu 2:23 , as Tiphsah was in the north and east. And so his dominion is described by both its borders.

All the kings on this side the river who owned subjection and paid tribute to him.

Poole: 1Ki 4:25

Under his vine and under his fig tree enjoying the fruit of his own labours with safety and comfort. Under these two trees, which were most used and cultivated by the Israelites, he understands all other fruit-bearing trees, and all other comforts, by a synecdoche. And they are brought in as sitting or dwelling under these trees, partly, for recreation or delight in the shade; and partly, for the comfort or advantage of the fruit; and withal, to note their great security, not only in their strong cities, but even in the country, where the vines and fig trees grew, which were most open to the incursions of their enemies.

Poole: 1Ki 4:26

Forty thousand stalls of horses In 2Ch 9:25 , it is but four thousand . Answ . First, Some acknowledge an error of the transcriber, writing arbahim , forty, for arbah , four, which was an easy mistake. And such mistakes in some copies, in these lesser matters, God might permit, for the trial and exercise of our faith, without any prejudice to the authority of the sacred Scriptures in the great doctrines of faith and good life. Secondly, It is not exactly the same Hebrew word which is here and there, though we translate both stalls ; and therefore there may well be allowed some difference in the signification, the one signifying properly stables, of which there were 4000, the other stalls or partitions for each horse, which were 40,000; which great number seems directly forbidden, Deu 17:16 , except Solomon had some particular dispensation from God, which might be, though it be not recorded.

For his chariots both for his military chariots, which seem to be those 1400, 1Ki 10:26 , and for divers other uses, as about his great and various buildings, and merchandises, and other occasions, which might require some thousands of other chariots.

Twelve thousand horsemen appointed partly for the defence and preservation of his people in peace; and partly for attendance upon his person, and for the splendour of his government. Compare 1Ki 10:26 . But the words may be otherwise rendered,

and twelve thousand horses for parash manifestly signifies both a horse and horsemen . And these might be a better sort of horses than most of those which were designed for the chariots. Or thus, and for (which particle is easily understood and borrowed from the foregoing clause) twelve thousand horsemen ; and so he means that the 40,000 horses were in part appointed for his chariots, and in part for his 12,000 horsemen.

Poole: 1Ki 4:27

Those officers named above, 1Ki 4:7 , &c.

They lacked nothing or rather, they suffered nothing to be lacking to any man that came thither, but plentifully provided all things necessary.

Poole: 1Ki 4:28

Dromedaries or mules , by comparing this with 2Ch 9:24 ; or post horses , which are particularly mentioned and distinguished from the other horses, because they took a more exact and particular care about them. Howsoever, it is agreed that these were swift beasts, which is evident from Est 8:10,14 Mic 1:13 .

Poole: 1Ki 4:29

Largeness of heart i.e. either, first, Magnanimity, or generosity, and greatness of spirit, whereby he was disposed and emboldened to undertake great things. But this seems not so well to suit with the following resemblance. Or rather, secondly, Vastness of understanding; a most comprehensive knowledge of all things, both Divine and human; for this wisdom is the thing for which he is here commended, both in the foregoing and following words.

Even as the sand that is on the sea-shore which cannot be numbered or measured; and which, though it be so vast and comprehensive, yet consists of the smallest parts: and so it may note that Solomon’ s wisdom was both vast, reaching to all things; and most accurate, searching and discerning every small thing.

Poole: 1Ki 4:30

The children of the east country the Chaldeans, Persians, and Arabians, who all lay eastward from Canaan, and who were famous in ancient times for their wisdom and learning, as appears both from sacred and profane writers.

The wisdom of Egypt i.e. the Egyptians, whose fame was then great for their skill in the arts and sciences, which made them despise the Grecians as children in knowledge. See Act 7:22 .

Poole: 1Ki 4:31

Wiser than all men either of his nation, or of his time, or of all times and nations, whether of the east or any other country, excepting only the first and Second Adam.

Ethan the Ezrahite, and Heman Israelites of eminent wisdom, probably the same mentioned 1Ch 2:6 15:19 25:4 Psa 88:1 89:1 .

Chalcol and Dorda of whom see 1Ch 2:6 .

The sons of Mahol

Object. All these four were the sons of Zerah , 1Ch 2:6 , or of Ezrah , as others call him.

Answ Either the same man had two names, Zerah and Mahol , which was common amongst the Jews; and he might be called Mahol from his office or employment; for that signifies a dance , or a pipe ; and he was expert in musical instruments, and so were his sons, 1Ch 15:17-19 , who possibly may here be called, by a vulgar Hebraism, sons of the musical instrument , from their dexterity in handling it, as upon another account we read of the daughters of music , Ecc 12:4 .

Poole: 1Ki 4:32

Proverbs i.e. short, and deep, and useful sentences, whereof a great and the best part are contained in the Books of Proverbs and Ecclesiastes. Of his songs the chief and most divine are in the Canticles.

Poole: 1Ki 4:33

Of trees i.e. of all plants, of their nature and qualities; all which discourses are lost, without any impeachment of the perfection of the Holy Scriptures; which were not inspired and written to teach men philosophy or physic, but only to make men wise to salvation. See Joh 20:31 2Ti 3:16,17 .

From the cedar tree unto the hyssop i.e. from the greatest to the least.

Poole: 1Ki 4:34

From all kings of the earth to wit, from all the neighbouring kings; universal particles being frequently understood in a restrained sense; and such restriction is grounded upon the following words, where this is limited to such as heard of Solomon’ s wisdom.

Haydock: 1Ki 4:22

Measures, ( cori. ) Each of which contained little less than 300 pints. (Calmet) ---

A corus is equivalent to 30 modii, and would support as many men a day; so that the family of Solomon would contain 2,700 people. (Cornelius a Lapide) (Menochius) ---

Villalpand calculates 48,600, and Calvisius 54,000.

Haydock: 1Ki 4:23

Buffaloes. Yachmur means also a sort of wild-goat, like a stag, Deuteronomy xiv. 5. (Bochart, Anim. i. B. iii. 22.) ---

Fowls. Some Rabbins explain barburim, (or borbrim ) of capons, or birds from Barbary; as if this name had been known in the days of Solomon. (Calmet) ---

There was an ancient Ethiopian Barbary on the Persian gulf, (Bochart) with which the Rabbins were not acquainted. (Calmet)

Haydock: 1Ki 4:24

Beyond. Hebrew, "on the side of," without determining on which, Deuteronomy i. ---

Thaphsa. The famous Thapsacus, on the Euphrates. ---

To Gazan. Hebrew Hazza. This name is written in a different manner from Gaza, and may signify a country of the Medes, on the frontiers of Armenia. But, as it is pronounced almost alike and the parallel passage determines for the country of the Philistines, (ver. 21,) we may explain it of Gaza. (Calmet)

Haydock: 1Ki 4:26

Forty: 2 Paralipomenon ix. 25., has four in the Hebrew. Septuagint read in both places 40,000 mares, for chariots, and 12,000 horses. (Calmet) ---

The Alexandrian copy has 40 here, and 4000 in the latter place; where, instead of horses, it gives horsemen, with the Vulgate. These two words are often used as synonymous by the best authors. But it is more difficult to reconcile the number; (Calmet) as (2 Paralipomenon xiv.) we read again differently, he had 1400 chariots, and 12,000 horsemen. (Haydock) ---

Forty might easily be mistaken for four, by only adding im at the end of arba. (Bochart) (Grotius) ---

Instead of stalls, Calmet supposes stables to be understood, and in each he would place ten horses, which completes the number here assigned. If this be admitted, no change is necessary: but, as præsepe signifies "a stall," we may adhere to the Vulgate, which has 40,000 in both places; whereas the Hebrew varies, though the sense may be the same. The number of Solomon's chariots was 1400. As two horses were usually employed to draw them, 2800; or, allowing for accidents, changes, &c., 4000 horses would have been amply sufficient. It seems, therefore, that we should admit only so many horses or stalls. (Haydock) ---

"Vignoles conjectures, that the Jews formerly used marks analogous to our common figures; as the Arabians have done for many hundred years. And, if so, the corruption" of hundreds for tens, &c., "may be easily accounted for, by the transcriber's carelessly adding or omitting a single cypher. " (Kennicott, Diss. ii.) ---

Yet, if 40,000 horses must be admitted, we may say that they were not all intended for the chariots of war, but some for draught-horses, to convey the stones and other materials for the numerous buildings, which Solomon carried on. This might serve to excuse him for having so many horses, (Haydock) contrary to the letter of the law, and the example of Josue and of David. His subjects were thus, perhaps, engaged in too much commerce with the Egyptians: and the king was forced to burden them with taxes, which at last proved so fatal. (Serarius) (Pineda) (Calmet) ---

Yet some undertake his defence, by saying that he did not act against the spirit of the law; that many of the horses were imposed as a tribute, and Solomon did not place his trust in them, Proverbs xxi. 31., and 2 Paralipomenon ix. 24. (Tostat) (Bochart, B. ii. 9.) ---

His empire was become more extensive, and his works more splendid; so that what might appear an useless parade in some, might be worthy of praise in Solomon. The law is not so precise. He shall not multiply horses to himself, nor lead back the people into Egypt, being lifted up with the number of his horsemen, Deuteronomy xvii. 16. There is a like prohibition of many wives and treasures.

Haydock: 1Ki 4:27

Fed them and is omitted in Hebrew and Septuagint. (Haydock)

Haydock: 1Ki 4:28

Beasts. Racesh denotes horses of extraordinary swiftness, (Bochart) or dromedaries, &c. Junius translates, "post-horses." ---

King: so also the Septuagint. Protestants, " the officers were, every man according to his charge." The twelve governors employed others to bring all necessary provisions, (Haydock) to the places where the king was travelling; (Calmet) or they took care not only of the king's table, but they had also the general inspection over his stables. (Haydock) ---

Few oats are grown in the East. They feed their horses on barley and straw. (Calmet)

Haydock: 1Ki 4:29

Hart; magnanimity, which pride often attempts to imitate, and is therefore designated by the same expression, Proverbs xxi. 4. The genius of Solomon was also most penetrating and comprehensive. (Calmet) ---

Ænomaus thus addresses Apollo, "Thou who knowest, both the number of the sands and the extent of the sea---who understandest the dumb, and hearest the man who has not spoken." (Eusebius, præp. v. 34.) (Haydock)

Haydock: 1Ki 4:30

Orientals of Chaldea, Arabia, Idumea, &c., Daniel ii. 2., Abdias viii., Numbers xxii. 5. Job and his friends were of this description. The Greeks acknowledged that they had received their philosophy from the barbarians; (Laertius, proem.) and Casaubon observes, that the ancient defendants of the Christian faith proved the same truth. (Not. Ibid.) They shewed that all true saving knowledge had been derived from the Hebrews. (Haydock) ---

The Chaldeans maintain that their countrymen were the fountains of science; and many suppose that Abraham communicated these treasures to the Egyptians; whereas the latter pretend, that a colony from their country had imparted that blessing to the Chaldeans. Diodorus (B. i.) says that Belus conducted such a colony, and the Greeks chiefly owed their information to the Egyptians. God had communicated to Solomon all that was of real use in those sciences, in a superior degree, Wisdom vii. 17. (Josephus, [Antiquities?] viii. 2.) He was eminently skilled in natural philosophy, &c. (Calmet)

Haydock: 1Ki 4:31

All men, of his time (Lyranus) and nation. (Munster) ---

But why should we limit these general statements? (Calmet) See chap. iii. 12, 13. (Haydock) ---

Ethan is the same as Idithun. The title of Ezrahite does not seem to belong to him; and Chalcol and Dorda seem to be inserted here by some transcriber from 1 Paralipomenon ii. 6., where we read, the sons of Zara....Ethan and Eman, and Chalchal and Dara, of the tribe of Juda. But they were different from these men, who were probably Levites. (Calmet) ---

We find Chalcol and Dorda mentioned no where else. Heman was an Ezrahite, (Psalm lxxxvii.) and a seer of the king, presiding over the singers, (1 Paralipomenon xv. 19., and xxv. 4., and 5.; Menochius) who stood in the middle. Ethan's band surrounded the altar, (1 Paralipomenon vi. 44.) while Asaph's were on the right hand. ---

Mahol was the mother of the four, unless the word denote their profession, as sons of "the choir," singing and playing on musical instruments. (Calmet) ---

Solomon was eminent in both respects, as well as in poetry; as he is compared with those who were most noted for compositions and music. (Sanctius)

Haydock: 1Ki 4:32

Three thousand parables. These works are all lost, excepting some part of the parables extant in the book of Proverbs; and his chief poem called the Canticle of Canticles. (Challoner) ---

The title of Psalm cxxvi., attributes it to Solomon. But its authority is not sufficiently established. The book of Proverbs contains at present only 658, (Cornelius a Lapide) or 800 parables. (Clarius) ---

Josephus exaggerates, when he reads 3000 volumes of parables. ---

Five. Septuagint read, "5000 odes," which is adopted by many interpreters. Josephus (Calmet) and the Chaldean agree with the Hebrew. (Menochius)

Haydock: 1Ki 4:33

Wall. Some deny that ezob means hyssop. (Kimchi; Levinus, &c.) But there is a species which grows on mountains, and even out of walls. (Bochart) (Sanctius) ---

It is a small odoriferous plant; whereas the cedar was the largest tree with which the Jews were acquainted. (Calmet) ---

On Libanus there are found such trees above 36 feet in circumference; which extend their branches 111 feet around them. (Maundrell, Jerus. p. 239.) ---

Solomon examined all, Wisdom vii. 17, &c. Many works have been falsely attributed to him, which Origen rejects: hom. 35, in Matthew. See Josephus, [Antiquities?] viii. 2.; Pineda iii. 29. (Calmet) ---

Perhaps he might have composed some magical works, while he was an idolater. (Salien)

Haydock: 1Ki 4:34

Wisdom. The Scriptures relate the coming of the queen of Saba, chap. x. Thus Livy attracted the attention of distant nations, who neglected the grandeur of Rome, to visit him. (St. Jerome, Ep. ad Paulin.) Solomon's wisdom is compared to a great river, inundating the whole earth. (Ecclesiasticus xlvii. 16.)

Gill: 1Ki 4:22

And Solomon's provision for one day was thirty measures of fine flour,.... The measure here used was the "corus", or "cor", the same with the homer, which was equal to ten ephahs, and, according to Bishop Cumberland ^w, held seventy five wine gallons and five pints, and somewhat more; by which may be known how many gallons of fine flour these thirty measures held, which were all consumed in one day:

and threescore measures of meal: sixty measures of a coarser sort, for the servants, not so finely dressed; the same measure is here used as before; and it is observed by some, that one cor is equivalent to six hundred forty eight Roman pounds, and allowing to one man two pounds a day for his food, there would be food enough for 29,160 men out of 90 times 648, or 58,320 pounds ^x. Others exaggerate the account; Vilalpandus says it would have sufficed 48,600 persons; Seth Calvisius 54,000, and Salianus 70,000 ^y; the Jews say ^z that he had 60,000 that ate at his table; that is, who were maintained at his court.

Gill: 1Ki 4:23

Ten fat oxen,.... Such as were kept up in the stall and fatted:

and twenty oxen out of the pastures; which were killed as they were taken from thence, and not put up to be fed:

and an hundred sheep; out of the folds:

beside harts, and roebucks, and fallow deer; which were clean creatures, according to the Levitical law, Deu 14:5; these were hunted in fields, or taken out of the park, or were presents from other countries; so that here was plenty of beef, mutton, and venison: for the spiritual application of this to the antitypical Solomon, and his provisions, see Mat 22:4;

and fatted fowl; such as we call capons ^a; some Jewish writers ^b, because of the likeness of sound in the word here used, take them to be Barbary fowls, or such as were brought from that country: there is a sort of birds called βαρβαροι, which were without a voice, that neither heard men, nor knew their voice ^c.

Gill: 1Ki 4:24

For he had dominion over all the region on this side the river,.... Or beyond the river Euphrates, in the sense before given, 1Ki 4:21; which accounts for the plenty of provisions he had, and the revenue with which he supported such a table he kept:

from Tiphsah even to Azzah; or Gaza, one of the five principalities of the Philistines. Tiphsah is thought to be the Thapsacus of Pliny ^d which both he and Ptolemy ^e place near the river Euphrates, since called Amphipolis; the former places it in Syria, the latter in Arabia Deserta; and which Strabo ^f, from Eratosthenes, describes as 4800 furlongs or six hundred miles from Babylon, and from the place where Mesopotamia begins not less than two thousand furlongs or two hundred and fifty miles:

over all the kings on this side the river; the river Euphrates, or beyond it, in the sense before explained, as the kings of Syria, Arabia, &c.

and he had peace on all sides round about him; in which he was a type of Christ, the Prince of peace.

Gill: 1Ki 4:25

And Judah and Israel dwelt safely,.... Without fear of any injury done to their persons or properties by any enemy; which is, and will be, more abundantly fulfilled in Christ, the antitype of Solomon, Jer 23:5;

every man under his vine, and under his fig tree; which were principal trees in the land of Judea, put for all the rest; and the phrase denotes the happy, safe, quiet, full, and peaceable enjoyment of all outward blessings, and is used of the times of the Messiah, Mic 4:4;

from Dan even to Beersheba; which were the two extremities of the land of Israel, north and south:

all the days of Solomon; so long this peace and safety continued, there being no wars in his time.

Gill: 1Ki 4:26

And Solomon had forty thousand stalls for horses,.... In 2Ch 9:25; it is only four thousand; and therefore some think that here is a mistake of the copier, of "arbaim", forty, for "arbah", four; which it is thought might be through divine permission, in such lesser matters, without any prejudice to the authority of the Scriptures in matters of faith and practice; but without supposing this, a reconciliation may be made, by observing, that here the writer, as Ben Gersom notes, gives the number of the horses that were in the stables, which were forty thousand, there the stables themselves, which were four thousand, ten horses in a stable; or here he numbers the stalls, which were forty thousand, and there the stables, which were four thousand, there being ten stalls in each; and the word there has the letter "yod" in it more than here, which is the numerical letter for "ten", and may point thereunto; or here the writer speaks of all the stalls for horses Solomon had throughout the kingdom, there of those only he had in Jerusalem. Benjamin of Tudela ^g affirms, that these stalls, or stables, which Solomon built very strong of large stones, are still in being in Jerusalem, and that there is no building to be seen like it any where; but no other writer speaks of them; nor is it at all probable that they should remain:

for his chariots, and twelve thousand horsemen; some of the said stalls of horses were for his chariots, to draw in them for various uses, of which had 1400, 1Ki 10:26; and others to mount twelve thousand horsemen, who were placed in various parts, to defend kingdom.

Gill: 1Ki 4:27

And these officers provided victuals for King Solomon,.... The twelve before mentioned; and this is repeated here, after the account of his horses, to observe, that they provided for them also, as well as for the sake of what follows; that the large provision made by them was not only for Solomon's family and domestic servants, but for strangers from different arts, who came upon messages to him, or to visit him, and to behold the splendour of his court:

and for all that came to Solomon's table; which was an open table for all comers, as there were some from all parts of the earth, 1Ki 4:34;

every man in his month; each of the twelve officers provided food in the month assigned to him:

they lacked nothing; they always had enough to supply the king with, and they failed not in the performance of their duty, nor came short of their salaries, being fully and punctually paid them.

Gill: 1Ki 4:28

Barley also, and straw for the horses and dromedaries,.... Or rather mules, by comparing the passage with 2Ch 9:24; the particular kind of creatures meant is not agreed on; though all take them to be a swifter sort of creatures than horses; or the swifter of horses, as race horses or posts horses: barley was for their provender, that being the common food of horses in those times and countries, and in others, as Bochart ^h has shown from various writers; and in the Misnah ⁱ it is called the food of beasts; and Solomon is said to have every day his own horses two hundred thousand Neapolitan measures of called "tomboli" ^k; so the Roman soldiers, the horse were allowed a certain quantity of barley for their horses every morning, and sometimes they had money instead of it, which they therefore called "hordiarium" ^l and the "straw" was for the litter of them: these

brought they unto the place; where the officers were; not where the king was, as the Vulgate Latin version; where Solomon was, as the Arabic version, that is, in Jerusalem; nor

where the officers were; in their respective jurisdictions, as our version supplies it, which would be bringing them to themselves; but to the place where the beasts were, whether in Jerusalem, or in any, other parts of the kingdom:

every man according to his charge: which he was monthly to perform.

Gill: 1Ki 4:29

And God gave Solomon wisdom and understanding exceeding much,.... In things natural, moral, divine, and spiritual, and that not slight and superficial, but exceeding deep, and large beyond expression; and this he had not from the acuteness of his genius merely, nor from his industry and diligence; but by the gift of God, as whatsoever solid wisdom and understanding is in any man, it is from the liberal hand of God, the fountain of wisdom, Jam 1:5;

and largeness of heart, even as sand that is on the seashore; he had a genius and capacity to receive anything; his knowledge was vast and comprehensive; it reached to and included things innumerable, as the sand of the sea; there was scarce anything under the heavens, or on the earth, and in the sea, but came within the compass of it, as what are later mentioned show.

Gill: 1Ki 4:30

And Solomon's wisdom excelled the wisdom of all the children of the east,.... The Arabians, and Persians, famous for wisdom, and who lay to the east of the land of Judea; whose wisdom lay in the knowledge of the stars, in divination by birds, and soothsaying ^m:

and all the wisdom of Egypt; which it was eminent for in the times of Moses, and in which he was learned and well-skilled, Act 7:22; and hence in later times the philosophers of the Gentiles travelled to get knowledge, as Pherecydes, Pythagoras, Anaxagoras, Plato, and others to Egypt, said to be the mother of arts and sciences ⁿ.

Gill: 1Ki 4:31

For he was wiser than all men,.... Not only that lived in his time, but in ages past since the fall of Adam, and in times to come, especially in natural wisdom and knowledge, in all the branches of it; for though some men excel in some part of knowledge, yet not in all, as Solomon did:

than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol; men of the same names are said to be sons of Zerah, grandson of Judah, 1Ch 2:6; wherefore these are either other men, or their father had two names; or Mahol here may be an appellative, and describe the character of these then, and point at what they were famous for, as that they were sons of music, piping, and dancing, as Mahol may signify; the Jews have a tradition ^o, that Ethan is Abraham, and Heman Moses, and Chalcol Joseph:

and his fame was in all nations round about; not for his riches and grandeur only, but chiefly for his wisdom.

Gill: 1Ki 4:32

And he spake three thousand proverbs,.... Wise sayings, short and pithy sentences, instructive in morality and civil life; these were not written as the book of Proverbs, but spoken only, and were taken from his lips, and spread by those that heard them for the use of others, but in process of time were lost; whereas the above book, being written under divine inspiration, is preserved: and

his songs were a thousand and five; some things that were useful to improve the minds and morals of men he delivered in verse, to make them more pleasant and agreeable, that they might be the more easily received and retained in memory; but of all his songs, the most: excellent is the book of Canticles, called "the Song of Songs", being divine and spiritual, and dictated by the inspiration of the Spirit of God: he was both a moral philosopher and poet, as well as a botanist and naturalist, and well-skilled in medicine, as the following words suggest, 1Ki 4:33.

Gill: 1Ki 4:33

And he spake of trees,.... Of all trees, herbs, and plants, of the nature, virtues, and use them:

from the cedar tree that is in Lebanon: a mountain on the northern border of Judea, famous for cedars, the tallest and largest of trees:

even unto the hyssop that springeth out of the wall; which grew about Jerusalem, and in the mountains of it, as an Arabic writes testifies ^p, the lowest and least herb; so that what is between the cedar and hyssop include trees and plants of every kind and sort: whether the same herb we call hyssop is meant, is not certain; some take it to be mint; others marjoram; some houseleek; others the wallflower; Levinus Lemnius ^q supposes it to be Adiantum, or maiden hair: the Targum interprets it allegorically, that he prophesied of the kings of the house of David in this world, and in the world to come of the Messiah:

he spake also of beasts, and of fowls, and of creeping things, and of fishes; he understood the nature of all sorts of animals in the earth, air, and sea, and discoursed of their names, kinds, qualities, and use, with the greatest ease and perspicuity; the Jews fancy that Aristotle's History of Animals is his, which that philosopher came upon, and published it in his own name. Suidas ^r says it was reported that Solomon wrote a book of medicines for all diseases, which was fixed to the entrance of the temple, which Hezekiah took away, because sick people applied to that for cure of their disorders, and neglected to pray to God.

Gill: 1Ki 4:34

And there came of all people to hear the wisdom of Solomon,

from all kings of the earth,.... Who sent their ambassadors to his court to know the truth of what was reported, and bring them some proofs and specimens, by which they might judge of the truth of the relations that had been told them; which perhaps might seem to them to be beyond all belief:

which had heard of his wisdom; for the fame of it was spread everywhere by merchants and travellers, and such sort of persons, who had been at Jerusalem, and were masters of various anecdotes relating to Solomon; which they industriously spread in the several parts of the world they had dealings in.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 4:22

¹ tn Heb “the food of Solomon for each day was.”

² tn As a unit of dry measure a cor was roughly equivalent to six bushels.

NET Notes: 1Ki 4:23

¹ tn The words “in the stall” are added for clarification; note the immediately following reference to cattle from the pasture.

NET Notes: 1Ki 4:24

¹ tn Heb “because.” The words “his royal court was so large” are added to facilitate the logical connection with the preceding verse.

² sn Tiphsah. This was located on the Euphrates River.

³ tn Heb “for he was ruling over all [the region] beyond the River, from Tiphsah to Gaza, over all the kingdoms beyond the River, and he had peace on every side all around.”

NET Notes: 1Ki 4:25

¹ tn Heb “Judah and Israel lived securely, each one under his vine and under his fig tree, from Dan to Beer Sheba, all the days of Solomon.”

NET Notes: 1Ki 4:26

¹ tn The Hebrew text has “40,000,” but this is probably an inflated number (nevertheless it is followed by KJV, ASV, NASB, NRSV, TEV, CEV). Some Greek mss of the OT and the parallel in 2 Chr 9:25 read “4,000” (cf. NAB, NIV, NCV, NLT).

NET Notes: 1Ki 4:27

¹ tn Heb “everyone who drew near to the table of King Solomon.”

NET Notes: 1Ki 4:28

¹ tn Heb “barley and straw for the horses and the steeds they brought to the place which was there, each according to his measure.”

NET Notes: 1Ki 4:29

¹ tn Heb “heart,” i.e., mind. (The Hebrew term translated “heart” often refers to the mental faculties.)

NET Notes: 1Ki 4:30

¹ tn Heb “the wisdom of Solomon was greater than the wisdom of all the sons of the east and all the wisdom of Egypt.”

NET Notes: 1Ki 4:31

¹ tn Heb “his name was in all the surrounding nations.”

NET Notes: 1Ki 4:32

¹ tn Heb “spoke.”

NET Notes: 1Ki 4:33

¹ tn Heb “he spoke about plants.”

² tn Heb “he spoke about.”

NET Notes: 1Ki 4:34

¹ tn Heb “the wisdom of Solomon.”

Geneva Bible: 1Ki 4:24

For he had dominion over all [the region] on this side the river, from Tiphsah even to Azzah, over all the ^{( h )} kings on this side the river: and he had peace on all sides round about him.

^{( h )} For they were all tributaries to him.

Geneva Bible: 1Ki 4:25

And Judah and Israel dwelt safely, every man under his vine and under his fig tree, from ^{( i )} Dan even to Beersheba, all the days of Solomon.

^{( i )} Throughout all Israel.

Geneva Bible: 1Ki 4:29

And God gave Solomon wisdom and understanding exceeding much, and ^{( k )} largeness of heart, even as the sand that [is] on the sea shore.

^{( k )} Meaning, great understanding and able to comprehend all things.

Geneva Bible: 1Ki 4:30

And Solomon's wisdom excelled the wisdom of all the children of the ^{( l )} east country, and all the wisdom of Egypt.

^{( l )} That is, the philosophers and astronomers who were judged most wise.

Geneva Bible: 1Ki 4:32

And he spake three thousand ^{( m )} proverbs: and his songs were a thousand and five.

^{( m )} Which for the most part are thought to have perished in the captivity of Babylon.

Geneva Bible: 1Ki 4:33

And he spake of trees, from the cedar tree that [is] in Lebanon even unto the ^{( n )} hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes.

^{( n )} From the highest to the lowest.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 4:1-34

1 Solomon's princes.

7 His twelve officers for provision.

20 The peace and largeness of his kingdom.

22 His daily provision.

26 His stables.

29 His wisdom.

MHCC: 1Ki 4:20-28

Never did the crown of Israel shine so bright, as when Solomon wore it. He had peace on all sides. Herein, his kingdom was a type of the Messiah's; for to Him it is promised that he shall have the heathen for his inheritance, and that princes shall worship him. The spiritual peace, and joy, and holy security, of all the faithful subjects of the Lord Jesus, were typified by that of Israel. The kingdom of God is not, as Solomon's was, meat and drink, but, what is infinitely better, righteousness, and peace, and joy in the Holy Ghost. The vast number of his attendants, and the great resort to him, are shown by the provision daily made. Herein Christ far outdoes Solomon, that he feeds all his subjects, not with the bread that perishes, but with that which endures to eternal life.

MHCC: 1Ki 4:29-34

Solomon's wisdom was more his glory than his wealth. He had what is here called largeness of heart, for the heart is often put for the powers of the mind. He had the gift of utterance, as well as wisdom. It is very desirable, that those who have large gifts of any kind, should have large hearts to use them for the good of others. What treasures of wisdom and knowledge are lost! But every sort of knowledge that is needful for salvation is to be found in the holy Scriptures. There came persons from all parts, who were more eager after knowledge than their neighbours, to hear the wisdom of Solomon. Solomon was herein a type of Christ, in whom are hid all treasures of wisdom and knowledge; and hid for us, for he is made of God to us, wisdom. Christ's fame shall spread through all the earth, and men of all nations shall come to him, learn of him, and take upon them his easy yoke, and find rest for their souls.

Matthew Henry: 1Ki 4:20-28

Such a kingdom, and such a court, surely never any prince had, as Solomon's are here described to be.

I. Such a kingdom. Never did the crown of Israel shine so brightly as it did when Solomon wore it, never in his father's days, never in the days of any of his successors; nor was that kingdom ever so glorious a type of the kingdom of the Messiah as it was then. The account here given of it is such as fully answers the prophecies which we have concerning it in Ps. 72, which is a psalm for Solomon, but with reference to Christ. 1. The territories of his kingdom were large and its tributaries many; so it was foretold that he should have dominion from sea to sea, Psa 72:8-11. Solomon reigned not only over all Israel, who were his subjects by choice, but over all the neighbouring kingdoms, who were his subjects by constraint. All the princes from the river Euphrates, north-east to the border of Egypt south-west, not only added to his honour by doing him homage and holding their crowns from him, but added to his wealth by serving him, and bringing him presents, 1Ki 4:21. David, by his successful wars, compelled them to this subjection, and Solomon, by his admirable wisdom, made it easy and reasonable; for it is fit that the fool should be servant to the wise in heart. If they gave him presents, he gave them instructions, and still taught the people knowledge, not only his own people, but those of other nations: and wisdom is better than gold. He had peace on all sides, 1Ki 4:24. None of all the nations that were subject to him offered to shake off his yoke, or to give him any disturbance, but rather thought themselves happy in their dependence upon him. Herein his kingdom typified the Messiah's; for to him it is promised that he shall have the heathen for his inheritance and that princes shall worship him, Isa 49:6, Isa 49:7; Isa 53:12. 2. The subjects of his kingdom and its inhabitants, were many and cheerful. (1.) They were numerous and country was exceedingly populous (1Ki 4:20): Judah and Israel were many, and that good land was sufficient to maintain them all. They were as the sand of the sea in multitude. Now was fulfilled the promise made to Abraham concerning the increase of his seed (Gen 22:17), as well as that concerning the extent of their dominion, Gen 15:18. This was their strength and beauty, the honour of their prince, the terror of their enemies, and an advancement of the wealth of the nation. If they grew so numerous that the place was any where too strait for them, they might remove with advantage into the countries that were subject to them. God's spiritual Israel are many, at least they will be so when they come all together, Rev 7:9. (2.) They were easy, they dwelt safely, or with confidence and assurance (1Ki 4:25), not jealous of their king or of his officers, not disaffected either to him or one to another, nor under any apprehension or danger from enemies foreign or domestic. They were happy and knew it, safe and willing to think themselves so. They dwelt every man under his vine and fig-tree. Solomon invaded no man's property, took not to himself their vineyards and olive-yards, as sometimes was the manner of the king (1Sa 8:14), but what they had they could call their own: he protected every man in the possession and enjoyment of his property. Those that had vines and fig-trees ate the fruit of them themselves; and so great was the peace of the country that they might, if they pleased, dwell as safely under the shadow of them as within the walls of a city. Or, because it was usual to have vines by the sides of their houses (Psa 128:3), they are said to dwell under their vines. (3.) They were cheerful in the use of their plenty, eating and drinking, and making merry, 1Ki 4:20. Solomon did not only keep a good table himself, but enabled all his subjects, according to their rank, to do so too, and taught them that God gave them their abundance that they might use it soberly and pleasantly, not that they might hoard it up. There is nothing better than for a man to eat the labour of his hands (Ecc 2:24), and that with a merry heart, Ecc 9:7. His father, in the Psalms, had led his people into the comforts of communion with God, and now he led them into the comfortable use of the good things of this life. This pleasant posture of Israel's affairs extended, in place, from Dan to Beer-sheba - no part of the country was exposed nor upon any account uneasy; and it continued a long time, all the days of Solomon, without any material interruption. Go where you would, you might see all the marks of plenty, peace, and satisfaction. The spiritual peace, and joy, and holy security, of all the faithful subjects of the Lord Jesus were typified by this. The kingdom of God is not, as Solomon's was, meat and drink, but, what is infinitely better, righteousness, and peace, and joy in the Holy Ghost.

II. Such a court Solomon kept as can scarcely be paralleled. We may guess at the vast number of his attendants, and the great resort there was to him, by the provision that was made daily for his table. Of bread there were so many measures of flour and meal as, it is computed, would richly serve 3000 men (Carellus computes above 4800 men), and the provision of flesh (1Ki 4:23) was rather more in proportion. What vast quantities were here of beef, mutton, and venison, and the choicest of all fatted things, as some read that which we translate fatted fowl! Ahasuerus, once in his reign, made a great feast, to show the riches of his kingdom, Est 1:3, Est 1:4. But it was much more the honour of Solomon that he kept a constant table and a very noble one, not of dainties or deceitful meats (he himself witnessed against them, Pro 23:3), but substantial food, for the entertainment of those who came to hear his wisdom. Thus Christ fed those whom he taught, 5000 at a time, more than ever Solomon's table would entertain at once: and all believers have in him a continual feast. Herein he far outdoes Solomon, that he feeds all his subjects, not with the bread that perishes, but with that which endures to eternal life. It added much both to the strength and glory of Solomon's kingdom that he had such abundance of horses, 40,000 for chariots and 12,000 for his troops, 1000 horse, perhaps, in every tribe, for the preserving of the public peace, 1Ki 4:26. God had commanded that their king should not multiply horses (Deu 17:16), nor, according to the account here given, considering the extent and wealth of Solomon's kingdom, did he multiply horses in proportion to his neighbours; for we find even the Philistines bringing into the field 30,000 chariots (1Sa 13:5) and the Syrians at least 40,000 horse, 2Sa 10:18. The same officers that provided for his house provided also for his stable, 1Ki 4:27, 1Ki 4:28. Every one knew his place, and work, and time; and so this great court was kept without confusion. Solomon, that had vast incomes, lived at a vast expense, and perhaps wrote that with application to himself, Ecc 5:11. When goods increase those are increased that eat them; and what good is there to the owners thereof, saving the beholding of them with their eyes, unless withal they have the satisfaction of doing good with them?

Matthew Henry: 1Ki 4:29-34

Solomon's wisdom was more his glory than his wealth, and here we have a general account of it.

I. The fountain of his wisdom: God gave it him, 1Ki 4:29. He owns it himself. Pro 2:6, The Lord giveth wisdom. He gives the powers of reason (Job 38:36), preserves and improves them. The ordinary advances of them are owing to his providence, the sanctification of them to his grace, and this extraordinary pitch at which they arrived in Solomon to a special grant of his favour to him in answer to prayer.

II. The fulness of it: He had wisdom and understanding, exceeding much, great knowledge of distant countries and the histories of former times, a quickness of thought, strength of memory, and clearness of judgment, such as never any man had. It is called largeness of heart; for the heart is often put for the intellectual powers. He had a vast compass of knowledge, could take things entire, and had an admirable faculty of laying things together. Some, by his largeness of heart, understand his courage and boldness, and that great assurance with which he delivered his dictates and determinations. Or it may be meant of his disposition to do good with his knowledge. He was very free and communicative, had the gift of utterance as well as wisdom, was as free of his learning as he was of his meat, and grudged neither to any that were about him. Note, It is very desirable that those who have large gifts of any kind should have large hearts to use them for the good of others; and this is from the hand of God, Ecc 2:24. He shall enlarge the heart, Psa 119:32. The greatness of Solomon's wisdom is illustrated by comparison. Chaldea and Egypt were nations famous for learning; thence the Greeks borrowed theirs; but the greatest scholars of these nations came short of Solomon, 1Ki 4:30. If nature excels art, much more does grace. The knowledge which God gives by special favour goes beyond that which man gets by his own labour. Some wise men there were in Solomon's time, who were in great repute, particularly Heman, and others who were Levites, and employed by David in the temple-music, 1Ch 15:19. Heman was his seer in the word of God, 1Ch 25:5. Chalcol and Darda were own brothers, and they also were noted for learning and wisdom. But Solomon excelled them all (1Ki 4:30), he out-did them and confounded them; his counsel was much more valuable.

III. The fame of it. It was talked of in all nations round about. His great wealth and glory made his wisdom much more illustrious, and have him those opportunities of showing it which those cannot have that live in poverty and obscurity. The jewel of wisdom may receive great advantage by the setting of it.

IV. The fruits of it; by these the tree is known: he did not bury his talent, but showed his wisdom,

1. In his compositions. Those in divinity, written by divine inspiration, are not mentioned here, for they are extant, and will remain to the world's end monuments of his wisdom, and are, as other parts of scripture, of use to make us wise unto salvation. But, besides these, it appears by what he spoke, or dictated to be written from him, (1.) That he was a moralist, and a man of great prudence, for he spoke 3000 proverbs, wise sayings, apophthegms, of admirable use for the conduct of human life. The world is much governed by proverbs, and was never better furnished with useful ones than by Solomon. Whether those proverbs of Solomon that we have were any part of the 3000 is uncertain. (2.) That he was a poet and a man of great wit: His songs were 1005, of which one only is extant, because that only was divinely inspired, which is therefore called his Song of songs. His wise instructions were communicated by proverbs, that they might be familiar to those whom he designed to teach and ready on all occasions, and by songs, that they might be pleasant and move the affections. (3.) That he was a natural philosopher, and a man of great learning and insight into the mysteries of nature. From his own and others' observations and experience, he wrote both of plants and animals (1Ki 4:33), descriptions of their natures and qualities, and (some think) of the medicinal use of them.

2. In his conversation. There came persons from all parts, who were more inquisitive after knowledge than their neighbours, to hear the wisdom of Solomon, 1Ki 4:34. Kings that had heard of it sent their ambassadors to hear it and to bring them instructions from it. Solomon's court was the staple of learning, and the rendezvous of philosophers, that is, the lovers of wisdom, who all came to light their candle at his lamp and to borrow from him. Let those who magnify the modern learning above that of the ancients produce such a treasure of knowledge any where in these latter ages as that was which Solomon was master of; yet this puts an honour upon human learning, that Solomon was praised for it, and recommends it to the great men of the earth, as well worthy their diligent search. But,

Lastly, Solomon was, herein, a type of Christ, in whom are hidden all the treasures of wisdom and knowledge, and hidden for use; for he is made of God to us wisdom.

Keil-Delitzsch: 1Ki 4:21-28

Solomon's Regal Splendour. - 1Ki 4:21. "Solomon was ruler over all the kingdoms from the river (Euphrates) onwards, over the land of the Philistines to the border of Egypt, who brought presents and were subject to Solomon his whole life long."Most of the commentators supply ועד before פלשׁתּים ארץ (even to the land of the Philistines) after the parallel passage 2Ch 9:26, so that the following גּבוּל ועד would give a more precise definition of the terminus ad quem . But it is by no means probable that ועד , which appears to be indispensable, should have dropped out through the oversight of a copyist, and it is not absolutely necessary to supply it, inasmuch as בּ may be repeated in thought before ארץ פ from the preceding clause. The participle מגּשׁים is construed ad sensum with ממלכות . Bringing presents is equivalent to paying tribute, as in 2Sa 8:2, etc.

Vv. 22-28. The splendour of the court, the consumption in the royal kitchen (1Ki 4:22-25), and the well-filled stables (1Ki 4:26-28), were such as befitted the ruler of so large a kingdom.

1Ki 4:22-23

The daily consumption of לחם (food or provisions) amounted to thirty cors of fine meal ( סלת = חטּים סלת , fine sifted meal, Exo 29:2; for סלת see also Lev 2:2), and sixty cors of קמח , ordinary meal, ten fattened oxen, twenty pasture oxen, which were brought directly from the pasture and slaughtered, and a hundred sheep, beside different kinds of game. כּר , κορός , the later name for חמר , the largest dry and also liquid (1Ki 5:11), measure of capacity, contained ten ephahs or baths, i.e., according to the calculation made by Thenius, 15,300 cubic inches (Dresden) = about 1 7/8 scheffel ;

(Note: The scheffel is about an English sack (vid., Flügel's Dict .).- Tr.)

so that ninety cors would amount to 171 scheffel , from which 28,000 lbs. of bread could be baked ( Theol. Stud. und Krit . 1846, pp. 132,133). And "if we reckon 2 lbs. of bread to each person, there would be 14,000 persons in Solomon's court,"The consumption of flesh would be quite in proportion to that of bread; for ten fattened oxen, twenty oxen from the pasture, and a hundred sheep, yield more than 21,000 lbs. of meat, that is to say, a pound and a half for each person, "assuming, according to the statements of those who are acquainted with the matter, that the edible meat of a fat ox amounts to 600 lbs., that of an ox from the pasture to 400 lbs., and that of a sheep to 70 lbs."( Thenius ut sup .). This daily consumption of Solomon's court will not appear too great, if, on the one hand, we compare it with the quantity consumed at other oriental courts both of ancient and modern times,

(Note: According to Athen. Deipnos . iv. 10, the kings of Persiarequired a thousand oxen a day; and according to Tavernier, inRosenmüller's A. u. N. Morgenland , iii. pp. 166,167, five hundredsheep and lambs were slaughtered daily for the Sultan's court.)

and if, on the other hand, we bear in mind that not only the numerous attendants upon the king and his harem, but also the royal adjutants and the large number of officers employed about the court, were supplied from the king's table, and that their families had also to be fed, inasmuch as the wages in oriental courts are all paid in kind. In addition to this, game was also supplied to the king's table: viz., איּל stags, צבי gazelles, יחמוּר fallow-deer, and אבוּסים בּרבּרים "fattened fowl."The meaning of אבוּסים is doubtful. The earlier translators render it birds or fowl. Kimchi adopts the rendering "capons;" Tanch. Hieroz . "geese,"so called from their pure ( בּרר ) white feathers; and both Gesenius and Dietrich (Lex.) decide in favour of the latter. The word must denote some special kind of fowl, since edible birds in general were called צפּרים (Neh 5:18).

1Ki 4:24-25

Solomon was able to appropriate all this to his court, because ( כּי ) he had dominion, etc.;...and (1Ki 4:25) Israel and Judah enjoyed the blessings of peace during the whole of his reign. הנּהר בּכל־עבר , "over all the other side of the river (Euphrates),"i.e., not the land on the east, but that on the west of the river. This usage of speech is to be explained from the fact that the author of our books, who was living in exile on the other side of the Euphrates, describes the extent of Solomon's kingdom taking that as his starting-point. Solomon's power only extended to the Euphrates, from Tiphsach in the north-east to Gaza in the south-west. תּפסח (crossing, from פּסח ) is Thapsacus , a large and wealthy city on the western bank of the Euphrates, at which the armies of the younger Cyrus and Alexander crossed the river (Xen. Anab . i. 4; Arrian, Exped. Alex . iii. 7). Gaza , the southernmost city of the Philistines, the present Guzzeh ; see at Jos 13:3. The הנּהר עבר מלכי are the kings of Syria who were subjugated by David (2Sa 8:6 and 2Sa 10:19), and of the Philistines (2Sa 8:1). "And he had peace on all sides round about."This statement does not "most decidedly contradict 1Ki 11:23.,"as Thenius maintains; for it cannot be proved that according to this passage the revolt of Damascus had taken place before Solomon's reign (Ewald and others; see at 1Ki 11:23.).

1Ki 4:25

"Judah and Israel sat in safety, every one under his vine and his fig-tree."This expresses the undisturbed enjoyment of the costly productions of the land (2Ki 18:31), and is therefore used by the prophets as a figure denoting the happiness of the Messianic age (Mic 4:4; Zec 3:10). "From Dan to Beersheba,"as in Jdg 20:1, etc.

1Ki 4:26

This verse is not to be regarded "as a parenthesis according to the intention of the editor,"but gives a further proof of the peace and prosperity which the kingdom and people enjoyed under Solomon. Solomon had a strong force of war chariots and cavalry, that he might be able to suppress every attempt on the part of the tributary kings of Syria and Philistia to revolt and disturb the peace. "Solomon had 4000 racks of horses for his chariots, and 12,000 riding horses,"which were kept partly in Jerusalem and partly in cities specially built for the purpose (1Ki 9:19; 1Ki 10:26; 2Ch 1:14; 2Ch 9:25). ארבּעים (40) is an old copyist's error for ארבּעה (4), which we find in the parallel passage 2Ch 9:25, and as we may also infer from 1Ki 10:26 and 2Ch 1:14, since according to these passages Solomon had 1400 רכב or war chariots. For 4000 horses are a very suitable number for 1400 chariots, though not 40,000, since two draught horses were required for every war chariot, and one horse may have been kept as a reserve. ארוה does not mean a team (Ges.), but a rack or box in a stable, from ארה , carpere . According to Vegetius, i. 56, in Bochart ( Hieroz . i. p. 112, ed. Ros.), even in ancient times every horse had it own crib in the stable just as it has now. Böttcher (n. ex. Krit. Aehrenl . ii. p. 27) is wrong in supposing that there were several horses, say at least ten, to one rack. מרכּב is used collectively for "chariots."

1Ki 4:27-28

"And"= a still further proof of the blessings of peace - "those prefects (1Ki 4:7.) provided for king Solomon, and all who came to the king's table, i.e., who were fed from the royal table, every one his month (see at 1Ki 4:7), so that nothing was wanting (1Ki 4:28), and conveyed the barley (the ordinary food of cattle in Palestine and the southern lands, where oats are not cultivated) and the straw for the horses and coursers to the place where it ought to be. To שׁם יהיה אשׁר the lxx, Vulg., and others supply המּՀœՀš as the subject: wherever the king might stay. This is certainly more in harmony with the imperfect יהיה than it would be to supply הרכשׁ , as Bochart and others propose; still it is hardly correct. For in that case ולרכשׁ לסּוּסים could only be understood as referring to the chariot horses and riding horses, which Solomon kept for the necessities of his court, and not to the whole of the cavalry; since we cannot possibly assume that even if Solomon changed his residence according to the season and to suit his pleasure, or on political grounds, as Thenius supposes, though this cannot by any means be inferred from 1Ki 9:18 and 1Ki 9:19, he took 16,000 horses about with him. But this limitation of the clause is evidently at variance with the context, since ולרכב לסּוּסים too plainly refer back to 1Ki 4:6. Moreover, "if the king were intended, he would certainly have been mentioned by name, as so many other subjects and objects have come between."For these reasons we agree with Böttcher in taking יהיה indefinitely: "where it (barley and straw) was wanted, according to the distribution of the horses." רכשׁ probably denotes a very superior kind of horse, like the German Renner (a courser or race-horse). כּמשׁפּטו אישׁ , every one according to his right, i.e., whatever was appointed for him as right.

Keil-Delitzsch: 1Ki 4:29-34

Solomon's Wisdom. - 1Ki 4:29. According to His promise in 1Ki 3:12, God gave Solomon wisdom and very much insight and לב רחב , "breadth of heart,"i.e., a comprehensive understanding, as sand by the sea-shore, - a proverbial expression for an innumerable multitude, or great abundance (cf. 1Ki 4:20; Gen 41:49; Jos 11:4, etc.). חכמה signifies rather practical wisdom, ability to decide what is the judicious and useful course to pursue; תּבוּנה , rather keenness of understanding to arrive at the correct solution of difficult and complicated problems; לב רחב , mental capacity to embrace the most diverse departments of knowledge.

1Ki 4:30

His wisdom was greater than the wisdom of all the sons of the East, and all the wisdom of the Egyptians. קרם בּני (sons of the East) are generally the Arabian tribes dwelling in the east of Canaan, who spread as far as to the Euphrates (cf. Jdg 6:3, Jdg 6:33; Jdg 7:12; Jdg 8:10; Job 1:3; Isa 11:14, etc.). Hence we find קרם ארץ used in Gen 25:6 to denote Arabia in the widest sense, on the east and south-east of Palestine; whereas in Gen 29:1 קרם בּני ארץ signifies the land beyond the Euphrates, viz., Mesopotamia, and in Num 23:7, קרם הררי , the mountains of Mesopotamia. Consequently by "the sons of the East"we are to understand here primarily the Arabians, who were celebrated for their gnomic wisdom, more especially the Sabaeans (see at 1 Kings 10), including the Idumaeans, particularly the Temanites (Jer 49:7; Oba 1:8); but also, as כּל requires, the Chaldaeans, who were celebrated both for their astronomy and astrology. " All the wisdom of the Egyptians,"because the wisdom of the Egyptians, which was so greatly renowned as almost to have become proverbial (cf. Isa 19:11; Isa 31:2, and Act 7:22; Joseph. Ant . viii. 2, 5; Herod. ii. 160), extended over the most diverse branches of knowledge, such as geometry, arithmetic, astronomy, and astrology (Diod. Sic. i. 73 and 81), and as their skill in the preparation of ointments from vegetable and animal sources, and their extensive acquaintance with medicine, clearly prove, embraced natural science as well, in which Solomon, according to 1Ki 4:33, was very learned.

1Ki 4:31

"He was wiser than all men (of his time), than Ethan the Ezrachite and Heman, Chalcol and Darda, the sons of Machol."These four persons are most probably the same as the "sons of Zerach"(Ethan, Heman, Calcol, and Dara) mentioned in 1Ch 2:6, since the names perfectly agree, with the exception of דּרע for דּרדּע , where the difference is no doubt attributable to a copyist's error; although, as the name does not occur again, it cannot be decided whether Dara or Darda is the correct form. Heman and Ethan are also called Ezrachites ( האזרחי ) in Psa 88:1 and Psa 89:1; and אזרחי is another form of זרחי , the name of the family of Zerach the son of Judah (Num 26:13, Num 26:20), lengthened by א prosthet . But they were both Levites - Heman a Korahite of the line of Kohath and a grandson of Samuel (1Ch 6:18-19), and Ethan a Merarite (1Ch 6:29-32; 1Ch 15:17) and the president of the Levitical vocal choirs in the time of David (1Ch 15:19); and Heman was also "the king's seer in the words of God"(1Ch 25:5). Their Levitical descent is not at variance with the epithet Ezrachite. For as the Levite in Jdg 17:7 is spoken of as belonging to the family of Judah, because he dwelt in Bethlehem of Judah, and as Samuel's father, Elkanah the Levite, is called an Ephraimite in 1Sa 1:1, because in his civil capacity he was incorporated into the tribe of Ephraim, so Heman and Ethan are called Ezrachites because they were incorporated into the Judaean family of Zerach . It by no means follows from 1Ch 2:6 that they were lineal descendants of Zerach . The whole character of the genealogical fragment contained in 1Ch 2:6. shows very clearly that it does not give the lineal posterity of Zerach with genealogical exactness, but that certain persons and households of that family who had gained historical renown are grouped together without any more precise account of their lineal descent. Calcol and Darda (or Dara ) are never met with again. It is no doubt to these two that the expression מחול בּני refers, though it cannot be determined whether מחול is a proper name or an appellative noun. In support of the appellative meaning, "sons of the dance,"in the sense of sacras choreas ducendi periti , Hiller (in the Onomast . p. 872) appeals to Ecc 12:4, "daughters of song."- "And his name was,"i.e., he was celebrated, "among all the nations round about"(cf. 1Ki 10:1, 1Ki 10:23-24).

1Ki 4:32

"He spoke three thousand proverbs, and there were a thousand and five of his songs."Of these proverbs we possess a comparatively small portion in the book of Proverbs, probably a selection of the best of his proverbs; but of the songs, besides the Song of Songs, we have only two psalms, viz., Ps 72 and Psa 127:1-5, which have his name, and justly bear it.

1Ki 4:33

"And he spoke of trees, from the cedar on Lebanon to the hyssop which grows upon the wall."The cedar and hyssop are placed in antithesis, the former as the largest and most glorious of trees, the latter as the smallest and most insignificant of plants, to embrace the whole of the vegetable kingdom. Thenius maintains that by אזוב we are not to understand the true hyssop, nor the Wohlgemuth or Dosten ( ὀρίγανον ), according to the ordinary view (see at Exo 12:22), because they are neither of them such small plants as we should expect in an antithesis to the cedar, but "one of the wall-mosses growing in tufts, more especially the orthotrichum saxatile (Oken), which forms a miniature hyssop with its lancet-shaped leaves, and from its extreme minuteness furnishes a perfect antithesis to the cedar."There is much to favour this view, since we can easily imagine that the Hebrews may have reckoned a moss, which resembled the hyssop in its leaves, as being itself a species of hyssop. - "And of beasts and birds, of creeping things and fishes;"the four principal classes into which the Hebrews divided the animal kingdom. Speaking of plants and animals presupposes observations and researches in natural science, or botanical and zoological studies.

1Ki 4:34

The widespread fame of his wisdom brought many strangers to Jerusalem, and all the more because of its rarity at that time, especially among princes. The coming of the queen of Sheba to Jerusalem (1 Kings 10) furnishes a historical proof of this.

(Note: Greatly as the fame of Solomon's wisdom is extolled in theseverses, it was far outdone in subsequent times. Even Josephus hasconsiderably adorned the biblical accounts in his Antiqq . viii. 2, 5. Hemakes Solomon the author not only of 1005 βιβλία περὶ ᾠδῶν καὶ μελῶν , and 300 βίβλους παραβολῶν καὶ εἰκόνων , but also of magical books with marvellous contents. Comparethe extracts from Eupolemus in Eusebii praep . Ev . ix. 31ff., theremnants of Solomon's apocryphal writings in Fabricii Cod . apocr . V. T . i. pp. 914ff. and 1014f., the collection of the Talmudical Sagas inOthonis Lex. rabb. philol . pp. 668f., and G. Weil, bibl. Legenden derMussulmänner , pp. 225-279. According to the Koran ( Sure xxvii. 1Ki 4:17.), Solomon understood the languages not only of men anddemons, but also of birds and ants. The Turkish literature contains a"Book of Solomon," Suleimanname , consisting of seventy volumes,from which v. Hammer ( Rosenöl , i. p. 147ff.) has given extracts.)

Constable: 1Ki 1:1--11:43

I. THE REIGN OF SOLOMON chs. 1--11

The Holy Spirit led the writer of Kings to give an interpretation of history, not just a chronologically sequential record of events. This is true of all the writers of the Old Testament historical books. Some of the events in Kings are not in chronological order. They appear in the text as they do to make a point that was primarily theological (i.e., to reveal a spiritual lesson from history). The writer chose the historical data he included for this purpose under the superintending inspiration of the Holy Spirit. The lesson that Kings teaches is that failure to honor the revealed will of God results in ruin and destruction.¹² For Israel the revealed will of God was the Mosaic Law and the later revelations of the prophets.

"By way of contrast with the other two books covering the historical details of the united and divided kingdoms, one might say that whereas Samuel's author uses a biographical style and Chronicles is written from a theological standpoint, the author of Kings employs a largely narrative-annalistic approach."¹³

All three major sections of Kings emphasize many theological lessons, but each one repeats and reinforces the main motif, the importance of obeying the Mosaic Law to succeed. This motif stands out clearly in the first major section dealing with Solomon's reign (chs. 1-11). The nation of Israel reached the height of its power and prestige in Solomon's day. It began to decline because of Solomon's unfaithfulness and failure to honor the Mosaic Covenant.

One writer observed that the structure of the record of Solomon's reign is as follows. Chapters 1-2 and 11:14-43 draw a frame around the whole history of Solomon's rule. Within this frame two similar sections form the body of the revelation. The first (3:1-8:66) is favorable to Solomon and the second (9:1-11:13) is critical of him.¹⁴ Each of these sections begins with a dream (3:1-15; 9:1-10a), and each ends with a revelation of Solomon's attitude toward God (chs. 6-8; 11:1-13). The first section has two parts. Part one reveals Solomon's domestic policy with sub-sections on women and wisdom (3:16-28), and administration and wisdom (4:1-5:14). Part two deals with Solomon's labor relations and has sub-sections on the contract with Hiram (5:15-18) and the corvée (5:28-33). The second section also has two parts. Part one gives more information about Solomon's labor relations and has sub-sections on the contract with Hiram (9:10b-14) and the corvée (9:15-28). Part two explains Solomon's foreign policy with sub-sections on women and wisdom (10:1-13), and wealth and wisdom (10:14-29). Thus there is both a chiastic and an unfolding structure in chapters 1-11.¹⁵

Constable: 1Ki 4:1-34

3. Solomon's political strength ch. 4

God also blessed Israel through Solomon by giving him wisdom to organize and administer the political affairs of the nation effectively, as this chapter records.

Constable: 1Ki 4:20-28

Solomon's prosperity 4:20-28

We can explain the writer's unusual reference to Judah and Israel at this time, before the division of the kingdom. When he wrote Kings the nation had split, so probably the writer was using the designation that was common in his day. Moreover years before the formal division took place northern and southern factions had already developed (cf. 1 Sam. 11:8; 15:4; 17:52; 1 Kings 1:35; et al.).

Solomon's kingdom was very populace (cf. Gen. 22:17) and peaceful (v. 25; cf. Micah 4:4; Zech. 3:10).

Usually when a great king died the nations subject to his leadership would withhold taxes and rebel against his successor. This forced the new king to attack those nations to establish his sovereignty over them. However, Solomon did not have to do this. God gave him a peaceful reign in which he could concentrate on building projects.⁵⁸

"To live in safety, in reliance on God (LXX elpizo, hope'), echoes Deuteronomy 12:10. God alone can provide this (Ps. 4:8; Pr. 1:33; Dt. 33:12, 28)."⁵⁹

Even though Solomon controlled the land area promised to Abraham's descendants in Genesis 15:18-20, his control did not fulfill these promises completely in his day. This territory did not lie within the geographic borders of Israel.⁶⁰ Israel's geographic extent was only about 150 miles long, from Dan to Beersheba (v. 25).

The figure of 4,000 stalls of horses (2 Chron. 9:25) appears to be the correct one rather than 40,000 (v. 26). Horses and chariots were military machines at this time. These were Solomon's weapons.

Constable: 1Ki 4:29-34

Solomon's skill 4:29-34

Here is more evidence that God gave Solomon wisdom (Heb. hokmah) as He had promised (3:12). He was one of the outstanding sages of the ancient world.⁶¹ What Solomon received was the ability to make correct decisions. Even though he possessed this ability he did not always choose to use it. He made some very foolish decisions in his lifetime.

The men of the East (cf. Job 1:3) and Egypt (v. 30) were famous for their wisdom in the ancient world.

Solomon's literary output was prolific (v. 32). His name appears on two of the psalms in the Book of Psalms (Ps. 72; 127), and he also evidently wrote the Books of Proverbs, Ecclesiastes, and Song of Solomon.

This chapter shows God's response to Solomon's dedication to Yahweh (3:6-13). Even though Solomon was God's elect he had the opportunity either to respond properly to God's grace and experience further blessing or to respond improperly to it and experience chastening. This is a choice God gives all His elect. Solomon made the wise choice. Remember also the perfect response of Solomon's descendant Jesus Christ.

Guzik: 1Ki 4:1-34

1 Kings 4 - Solomon's Administration

A. Solomon's cabinet and governors.

1. (1-6) Solomon's officials.

So King Solomon was king over all Israel. And these were his officials: Azariah the son of Zadok, the priest; Elihoreph and Ahijah, the sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder; Benaiah the son of Jehoiada, over the army; Zadok and Abiathar, the priests; Azariah the son of Nathan, over the officers; Zabud the son of Nathan, a priest and the king's friend; Ahishar, over the household; and Adoniram the son of Abda, over the labor force.

a. And these were his officials: Just as the story of the mothers contending over one baby was an example of Solomon's great wisdom, so is the rest of this chapter. The wise way he selected, trained, empowered, and supervised leaders is an example of his wisdom.

i. Solomon was a leader of leaders. No wise leader does it all themselves. They know how to delegate responsibility and authority and get the job done. Solomon's great wisdom enabled him to see the needs to get, train, and employ the right people to meet those needs.

b. The priest . . . scribes . . . the recorder: Solomon's government was structured much like that in modern nations. He had officials who served as "ministers" or "secretaries" over their specific areas of responsibility.

i. Solomon's leadership was organized. He knew that God is a God of design and organization, and that things simply operate better and more efficiently when organized.

ii. "Jehoshaphat, who had served under David (2 Samuel 8:16; 20:24), continued as recorder. As such he was more a chief of protocol than a 'remembrancer' or recorder of the past. His status was almost that of a Secretary of State." (Wiseman)

iii. "Since Abiathar had been exiled by Solomon (1 Kings 2:26ff), his inclusion here as a priest seems to be a problem. It must be remembered, however, that while Solomon could only reassign Abiathar's responsibility, he could not take away his title nor his dignity as a priest." (Dilday)

2. (7-19) Solomon's governors.

And Solomon had twelve governors over all Israel, who provided food for the king and his household; each one made provision for one month of the year. These are their names: Ben-Hur, in the mountains of Ephraim; Ben-Deker, in Makaz, Shaalbim, Beth Shemesh, and Elon Beth Hanan; Ben-Hesed, in Arubboth; to him belonged Sochoh and all the land of Hepher; Ben-Abinadab, in all the regions of Dor; he had Taphath the daughter of Solomon as wife; Baana the son of Ahilud, in Taanach, Megiddo, and all Beth Shean, which is beside Zaretan below Jezreel, from Beth Shean to Abel Meholah, as far as the other side of Jokneam; Ben-Geber, in Ramoth Gilead; to him belonged the towns of Jair the son of Manasseh, in Gilead; to him also belonged the region of Argob in Bashan; sixty large cities with walls and bronze gate-bars; Ahinadab the son of Iddo, in Mahanaim; Ahimaaz, in Naphtali; he also took Basemath the daughter of Solomon as wife; Baanah the son of Hushai, in Asher and Aloth; Jehoshaphat the son of Paruah, in Issachar; Shimei the son of Elah, in Benjamin; Geber the son of Uri, in the land of Gilead, in the country of Sihon king of the Amorites, and of Og king of Bashan. He was the only governor who was in the land.

a. Twelve governors over all Israel: These men were responsible for taxation in their individual districts. The districts were not strictly separated by tribal borders, but often according to mountains, land, and region.

i. Solomon's leadership was creative. We can imagine that in the past, twelve governors would be apportioned strictly along tribal lines. Solomon knew that the way you did it before wasn't necessarily the best way to do it. He was willing to try new things.

ii. "The absence of reference to Judah in this list could be explained by 'there was only one official in the home-land' (i.e. Judah, RSV) - that is, these twelve districts were additional to Judah, which remained unchanged, some say untaxted." (Wiseman)

b. Each one made provision for one month of the year: Taxes were paid in grain and livestock, which were used to support the royal court and the central government. Each governor was responsible for one month of the year.

i. Solomon's leadership was not oppressive. It doesn't seem too much to do one-twelfth of the work, so each of these governors didn't feel overwhelmed by the burden of raising so much in taxes.

B. The prosperity of Solomon and Israel.

1. (20-21) Peace and prosperity.

Judah and Israel were as numerous as the sand by the sea in multitude, eating and drinking and rejoicing. So Solomon reigned over all kingdoms from the River to the land of the Philistines, as far as the border of Egypt. They brought tribute and served Solomon all the days of his life.

a. Numerous as the sand by the sea in multitude, eating and drinking and rejoicing: The reign of Solomon was a "golden age" for Israel as a nation. The population grew robustly and it was a season of great prosperity, allowing plenty of leisure time and pursuit of good pleasures.

b. So Solomon reigned over all kingdoms from the River to the land of the Philistines, as far as the border of Egypt: Solomon was not a warrior or a general. This peace was achieved by King David and was enjoyed by King Solomon. It was also assisted - under God's providence - by a season of decline and weakness among Israel's neighbor states.

2. (22-23) Solomon's daily provision.

Now Solomon's provision for one day was thirty kors of fine flour, sixty kors of meal, ten fatted oxen, twenty oxen from the pastures, and one hundred sheep, besides deer, gazelles, roebucks, and fatted fowl.

a. Ten fatted oxen: This was quite a daily meal for one man and shows Solomon clearly had a problem with gluttony (a small Bible commentator joke - we normally avoid these). This provision was for Solomon's entire household and his royal court.

i. Some estimate that this much food every day could feed 15,000 to 36,000 people. It supplied considerably more than Solomon's household, large as it was.

ii. Fatted oxen are pen-fed cattle in contrast to open grazing varieties.

b. Thirty kors of fine flour: The kor equaled 220 liters or about 55 gallons. We can accurately picture 30 55-gallon drums full of fine flower being delivered for every day.

c. One hundred sheep, besides deer, gazelles, roebucks, and fatted fowl: This list is not meant to stress the idea of opulence and luxury; the stress is this daily provision as an indicator of the great prosperity of the nation.

i. "Whether Christianity helps a man to worldly success or not, it helps him to get all the good out of the world that the world can give. It may, or may not, give wealth, but it will make the 'little that a righteous man hath better than the riches of many wicked.' " (Maclaren)

3. (24-28) The political stability of Solomon's kingdom.

For he had dominion over all the region on this side of the River from Tiphsah even to Gaza, namely over all the kings on this side of the River; and he had peace on every side all around him. And Judah and Israel dwelt safely, each man under his vine and his fig tree, from Dan as far as Beersheba, all the days of Solomon. Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen. And these governors, each man in his month, provided food for King Solomon and for all who came to King Solomon's table. There was no lack in their supply. They also brought barley and straw to the proper place, for the horses and steeds, each man according to his charge.

a. Each man under his vine and his fig tree: This is a proverbial expression for a time of peace and prosperity in Israel (Isaiah 36:16, Micah 4:4, Zechariah 3:10), indicating safety from both internal and external enemies.

b. Solomon had forty thousand stalls of horses for his chariots: The famous stables of Solomon show what a vast cavalry he assembled for Israel. 2 Chronicles 9:25 is a parallel passage and has 4,000 chariots instead of 40,000 - the smaller number seems correct and the larger number is probably due to copyist error.

i. Unfortunately, it also shows that Solomon did not take God's word as seriously as he should. In Deuteronomy 17:16, God spoke specifically to the future kings of Israel: But he shall not multiply horses for himself. One may argue if 20 or 100 horses violates the command to not multiply horses, but certainly forty thousand stalls of horses is multiplying horses.

c. Each man according to his charge: Spurgeon preached a sermon upon this verse, focusing on the idea that we each have a charge to fulfill in the Kingdom of God, and the should be diligent to perform it and expectant in being supplied for it.

i. "In Solomon' court all his officers had a service to carry out, 'every man according to his charge.' It is exactly so in the kingdom of our LORD Jesus Christ. If we are truly his, he has called us to some work and office, and he wills us to discharge that office diligently. We are not to be gentlemen-at-ease, but men-at-arms; not loiterers, but laborers; not glittering spangles, but burning and shining lights." (Spurgeon)

ii. "Many a servant girl gives her fourpenny-piece to the offering, and if the same proportion were carried out among those who are wealthy, gold would not be so rare a metal in the LORD's treasury. A tithe may be too much for some, but a half might not be enough for another. Let it be, 'Every man according to his charge,' as to measure as well as to matter." (Spurgeon)

iii. Spurgeon concluded the message on a high note: "Everything for Jesus, the glorious Solomon of our hearts, the Beloved of our souls! Life for Jesus! Death for Jesus! Time for Jesus! Eternity for Jesus! Hand and heart for Jesus! Brain and tongue for Jesus! Night and day for Jesus! Sickness or health for Jesus! Honour or dishonor for Jesus! Shame or glory for Jesus! Everything for Jesus, 'every man according to his charge.' So may it be! Amen."

C. Solomon's wisdom.

1. (29-31) Solomon is famous for his God-given wisdom

And God gave Solomon wisdom and exceedingly great understanding, and largeness of heart like the sand on the seashore. Thus Solomon's wisdom excelled the wisdom of all the men of the East and all the wisdom of Egypt. For he was wiser than all men; than Ethan the Ezrahite, and Heman, Chalcol, and Darda, the sons of Mahol; and his fame was in all the surrounding nations.

a. God gave Solomon wisdom and exceedingly great understanding: In the glory years of Solomon's kingdom, he used the great wisdom God gave. Sadly, he did not always use this wisdom and later fell away from his devotion and worship of God (1 Kings 11:1-11).

b. His fame was in all the surrounding nations: Solomon became a prominent and famous man even among kings. In a strong sense, this is the fulfillment of the great promises to an obedient Israel described in Deuteronomy 28.

i. Now it shall come to pass, if you diligently obey the voice of the LORD your God, to observe carefully all His commandments which I command you today, that the LORD your God will set you high above all nations of the earth. (Deuteronomy 28:1)

ii. Then all peoples of the earth shall see that you are called by the name of the LORD, and they shall be afraid of you. (Deuteronomy 28:10)

iii. In a sense, these blessings came upon Solomon more for David's obedience than his own. David was far more loyal and intimate with God than Solomon was, yet God outwardly blessed Solomon more for David's sake than He blessed David himself.

c. He was wiser than all men; than Ethan the Ezrahite, and Heman: Ethan is the author of Psalm 89 and Heman the author of Psalm 88. The other names are only mentioned in this passage.

2. (32-34) Solomon's broad knowledge of science and nature

He spoke three thousand proverbs, and his songs were one thousand and five. Also he spoke of trees, from the cedar tree of Lebanon even to the hyssop that springs out of the wall; he spoke also of animals, of birds, of creeping things, and of fish. And men of all nations, from all the kings of the earth who had heard of his wisdom, came to hear the wisdom of Solomon.

a. He spoke three thousand proverbs: Solomon's great wisdom - divinely inspired wisdom, in fact - makes up a considerable portion of the Book of Proverbs.

b. His songs were one thousand and five: Solomon composed many songs but few psalms in the sense that David was the sweet psalmist of Israel (2 Samuel 23:1). This goes back to Solomon's inferior relationship to God (compared to his father David).

c. He spoke of trees . . . also of animals . . . of creeping things, and of fish: Solomon's wisdom was not only applied to understanding life and human problems, but also to understanding the world around him. He had a divinely gifted intellect and ability to understand.

i. "Ancient rankings put the cedar tree at the top of the list of plants and hyssop at the lowest level; thus Solomon's botanical interests were all-inclusive." (Dilday)

ii. "While this account reflects Solomon's education as a wise man comparable with those of other contemporary states of his day in literary and scientific attainment, it was no mere rhetoric. The creation of zoological and botanical gardens in the capital city was an achievement boasted by many kings." (Wiseman)

iii. The old rabbis said that even animals brought their disputes to Solomon. A man walked in a field on a hot day with a jug of cool milk when he came upon a serpent dying of thirst. The serpent asked the man for some milk but he refused. Finally the serpent promised to show the man some hidden treasure if he gave him some milk, and the man agreed. When they went to the place of hidden treasure, the man moved a rock and was about to take the treasure when the serpent pounced upon him and coiled around his neck. The man protested that this was unfair, but the serpent insisted the man would never take his treasure. The man said, "Let's take our case to Solomon" and the serpent agreed. When they went to Solomon the serpent was still coiled around the man's neck. Solomon asked the serpent what he wanted, and the serpent said, "I want to kill this man because the Scriptures command it when they say that I will 'bruise the heel of man.' " Solomon told him to first let go of the man, because the two parties in a trial must have equal standing. When the serpent went to the floor Solomon asked him again what he wanted, and the serpent again said that he wanted to kill the man based on the verse "You shall bruise the hell of the man." Then Solomon turned to the man and said, "To you God's command was to crush the head of the serpent - do it!" And the man crushed the serpent's head. (Cited in Ginzberg)

© 2004 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Contradiction: 1Ki 4:26

12. Did Solomon have 40,000 stalls for his horses (1 Kings 4:26), or 4,000 stalls (2 Chronicles 9:25)?

(Category: copyist error, or misunderstood the historical context)

There are a number of ways to answer these puzzling differences. The most plausible is analogous to what we found earlier in challenge numbers five and six above, where the decadal number has been rubbed out or distorted due to constant use.

Others believe that the stalls mentioned in 2 Chronicles were large ones that housed 10 horses each (that is, a row of ten stalls). Therefore 4,000 of these large stalls would be equivalent to 40,000 small ones.

Another commentator maintains that the number of stalls recorded in 1 Kings was the number at the beginning of Solomon's reign, whereas the number recorded in 2 Chronicles was the number of stalls at the end of his reign. We know that Solomon reigned for 40 years; no doubt, many changes occurred during this period. It is quite likely that he reduced the size of the military machine his father David had left him.

(Light of Life II 1992:191)

Critics Ask: 1Ki 4:26

1 KINGS 4:26—How can this verse say Solomon had 40,000 stalls when 2 Chronicles 9:25 says he had only 4,000 stalls?

PROBLEM: In recording the prosperity of Solomon, this passage states that he had 40,000 stalls of horses for his chariots. However, 1 Chronicles 9:25 affirms that Solomon had only 4,000 stalls for horses. Which one is right?

SOLUTION: This is undoubtedly a copyist error. The ratio of 4,000 horses to 1,400 chariots, as found in the 2 Chronicles passage, is much more reasonable than a ratio of 40,000 to 1,400 found in the 1 Kings text. In the Hebrew language, the visual difference between the two numbers is very slight. The consonants for the number 40 are rbym ,i while the consonants for the number 4 are rbh (the vowels were not written in the text). The manuscripts from which the scribe worked may have been smudged or damaged and have given the appearance of being forty thousand rather than four thousand.   

Introduction / Outline

JFB: 1 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 1 Kings (Outline)

• ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (1Ki 1:1-4)
• ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
• SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
• ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (1Ki 1:50-53)
• DAVID DIES. (1Ki 2:1-11)
• SOLOMON SUCCEEDS HIM. (1Ki 2:12-24)
• JOAB SLAIN. (1Ki. 2:28-45)
• SHIMEI PUT TO DEATH. (1Ki 2:34-46)
• SOLOMON MARRIES PHARAOH'S DAUGHTER. (1Ki 3:1)
• HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (1Ki 3:2-5)
• HE CHOOSES WISDOM. (1Ki 3:6-15)
• HIS JUDGMENT BETWEEN TWO HARLOTS. (1Ki 3:16-28)
• SOLOMON'S PRINCES. (1Ki 4:1-6)
• HIS TWELVE OFFICERS. (1Ki 4:7-21)
• HIS WISDOM. (1Ki 4:29-34)
• HIRAM SENDS TO CONGRATULATE SOLOMON. (1Ki 5:1-6)
• FURNISHES TIMBER TO BUILD THE TEMPLE. (1Ki 5:7-12)
• SOLOMON'S WORKMEN AND LABORERS. (1Ki 5:13-18)
• THE BUILDING OF SOLOMON'S TEMPLE. (1Ki 6:1-4)
• THE CHAMBERS THEREOF. (1Ki 6:5-10)
• GOD'S PROMISES UNTO IT. (1Ki 6:11-14)
• THE CEILING AND ADORNING OF IT. (1Ki 6:15-22)
• THE TIME TAKEN TO BUILD IT. (1Ki 6:37-38)
• BUILDING OF SOLOMON'S HOUSE. (1Ki 7:1)
• OF THE HOUSE OF LEBANON. (1Ki 7:2-7)
• HIRAM'S WORKS. (1Ki. 7:13-51)
• THE DEDICATION OF THE TEMPLE. (1Ki 8:1-12)
• SOLOMON'S BLESSING. (1Ki 8:12-21)
• HIS PRAYER. (1Ki. 8:22-61)
• HIS SACRIFICE OF PEACE OFFERING. (1Ki 8:62-64)
• THE PEOPLE JOYFUL. (1Ki 8:65)
• GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (1Ki 9:1-9)
• THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (1Ki 9:10-23)
• SOLOMON'S YEARLY SACRIFICES. (1Ki 9:24-28)
• THE QUEEN OF SHEBA ADMIRES THE WISDOM OF SOLOMON. (1Ki 10:1-13)
• HIS RICHES. (1Ki. 10:14-29)
• SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (1Ki 11:1-8)
• GOD THREATENS HIM. (1Ki 11:9-13)
• REFUSING THE OLD MEN'S COUNSEL. (1Ki 12:1-5)
• JEROBOAM MADE KING OVER THEM. (1Ki 12:20-33)
• JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
• THE DISOBEDIENT PROPHET SLAIN BY A LION. (1Ki 13:23-32)
• AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
• REHOBOAM'S WICKED REIGN. (1Ki 14:21-24)
• SHISHAK SPOILS JERUSALEM. (1Ki 14:25-31)
• ABIJAM'S WICKED REIGN OVER JUDAH. (1Ki 15:1-8)
• ASA'S GOOD REIGN. (1Ki 15:9-22)
• NADAB'S WICKED REIGN. (1Ki 15:25-34)
• JEHU'S PROPHECY AGAINST BAASHA. (1Ki 16:1-8)
• ZIMRI'S CONSPIRACY. (1Ki 16:9-22)
• OMRI BUILDS SAMARIA. (1Ki 16:23-28)
• JOSHUA'S CURSE FULFILLED UPON HIEL THE BUILDER OF JERICHO. (1Ki 16:34)
• ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (1Ki 17:1-7)
• HE IS SENT TO A WIDOW OF ZAREPHATH. (1Ki 17:8-16)
• HE RAISES HER SON TO LIFE. (1Ki 17:17-24)
• ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
• ELIJAH, BY PRAYER, OBTAINS RAIN. (1Ki 18:41-46)
• ELIJAH FLEES TO BEER-SHEBA. (1Ki 19:1-3)
• ELISHA FOLLOWS ELIJAH. (1Ki 19:19-21)
• BEN-HADAD BESIEGES SAMARIA. (1Ki 20:1-12)
• THE SYRIANS ARE SLAIN. (1Ki 20:13-20)
• A PROPHET REPROVES HIM. (1Ki 20:35-42)
• NABOTH REFUSES AHAB HIS VINEYARD. (1Ki 21:1-4)
• JEZEBEL CAUSES NABOTH TO BE STONED. (1Ki 21:5-16)
• ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (1Ki 21:17-29)
• AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)

TSK: 1 Kings 4 (Chapter Introduction)

Overview

1Ki 4:1, Solomon’s princes; 1Ki 4:7, His twelve officers for provision; 1Ki 4:20, The peace and largeness of his kingdom; 1Ki 4:22, His daily provision; 1Ki 4:26, His stables; 1Ki 4:29, His wisdom.

Poole: 1 Kings (Book Introduction)

FIRST BOOK OF KINGS COMMONLY CALLED

THE THIRD BOOK OF THE KINGS

THE ARGUMENT

THESE two Books called Of the Kings, because they treat of the kings of Judah and Israel, were written by the prophets, or holy men of God, living in or near their several times, and by some one of them digested into this order. But whoever was the penman, that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident first,

From the concurring testimony of the whole Jewish church in all ages, to whom were committed the oracles of God, Rom 3:2 , who also did faithfully discharge their duty in preserving and delivering them entirely and truly to their posterity from time to time, as plainly appears, because Christ and his apostles, who reproved them freely for their several sins, never taxed them with this fault, of depraving the Holy Scriptures of the Old Testament. Secondly, Because this is manifest concerning divers parcels of them which were taken out of the records of the prophets Nathan, Ahijah, and Iddo, 2Ch 9:29 , and out of the prophecies of Isaiah and Jeremiah; and the rest doubtless were of the same nature.

Thirdly, From the approbation of these books by the New Testament, both generally, as 2Ti 3:16 , All Scripture is given by inspiration from God, &c., which is affirmed concerning all those Holy Scriptures which Timothy had known, from a child, 2Ti 3:15 , and therefore must necessarily be meant of all the books of the Old Testament, which the Jews owned for canonical Scripture; and particularly Rom 11:2,3 , &c., where a passage out of these books is quoted and owned as a part of the Holy Scripture, called the Scripture by way of eminency.

Poole: 1 Kings 4 (Chapter Introduction)

KINGS CHAPTER 4

Solomon’ s chief princes, 1Ki 4:1-6 ; and officers for provision, 1Ki 4:7-19 . The peace and largeness of his kingdom, 1Ki 4:20,21 . His daily provision for his court, 1Ki 4:22-25 . The stables for his horses, 1Ki 4:26-28 . His wisdom, 1Ki 4:29-34 .

This is spoken with respect to his successors, who were kings only over a part, and that the smallest part of it. Or in reference to the times of division and rebellion under David; when part went after David, and part after Ish-bosheth; or part after Absalom, or Sheba, or Adonijah. But now all Israel were united under Solomon, and adhered to him, not only a part of them; especially since the death of Adonijah and Joab, (who may be suspected to have watched an opportunity of revolting,) and the confinement of Abiathar and of Shimei, (if not his death also,) who could now have little or no interest or opportunity of setting up a party against Solomon, (their principals being taken away, to whom they were but accessaries,) nor in probability any design to attempt it.

MHCC: 1 Kings (Book Introduction)

The history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for it is a sacred history. It is earlier as to time, teaches much more, and is more interesting than any common histories.

MHCC: 1 Kings 4 (Chapter Introduction)

(v. 1-19) Solomon's court.

(1Ki 4:20-28) Solomon's dominions, His daily provision.

(1Ki 4:29-34) The wisdom of Solomon.

Matthew Henry: 1 Kings (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen 36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk 10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. 1 and 2. II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16. V. Elijah's miracles, ch. 17-19. VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

Matthew Henry: 1 Kings 4 (Chapter Introduction)

An instance of the wisdom God granted to Solomon we had in the close of the foregoing chapter. In this we have an account of his wealth and prosperity, the other branch of the promise there made him. We have here, I. The magnificence of his court, his ministers of state (1Ki 4:1-6), and the purveyors of his household (1Ki 4:7-19), and their office (1Ki 4:27, 1Ki 4:28). II. The provisions for his table (1Ki 4:22, 1Ki 4:23). III. The extent of his dominion (1Ki 4:21-24). IV. The numbers, case, and peace, of his subjects (1Ki 4:20-25). V. His stables (1Ki 4:26). VI. His great reputation for wisdom and learning (1Ki 4:29-34). Thus great was Solomon, but our Lord Jesus was greater than he (Mat 12:42), though he took upon him the form of a servant; for divinity, in its lowest humiliation, infinitely transcends royalty in its highest elevation.

Constable: 1 Kings (Book Introduction)

Introduction

Title

The Books of 1 and 2 Kings received their names because they document the reigns of the 40 kings of the kingdoms of Israel and Judah following David.¹

In the Hebrew Bible 1 and 2 Kings were one book until the sixteenth century. The ancients regarded them as the continuation of the narrative begun in Samuel. The Septuagint (Greek) translation of the Hebrew text, dating from about 250 B.C., was the first to divide Kings into two books. That division has continued to the present day. The Septuagint translators, however, called these two books 3 and 4 Kingdoms. First and 2 Kingdoms were our 1 and 2 Samuel. Jerome's Vulgate (Latin) translation, which dates about A.D. 400, changed the name from Kingdoms to Kings.

"The English Bible presents the books primarily as historical accounts. Their placement next to 1, 2 Chronicles demonstrates the collectors' interest in detailing all the events of Israel's history. In contrast, the Hebrew Bible places Joshua-Kings with the prophets, which highlights their common viewpoints. This decision implies that 1, 2 Kings are being treated as proclamation and history."²

Writer and Date

Most Old Testament scholars today believe several different individuals wrote and edited Kings because of theories concerning textual transmission that have gained popularity in the last 150 years. However, many conservatives have continued to follow the older tradition of the church that one individual probably put Kings together.³ This view finds support in the stylistic and linguistic features that run through the whole work and make it read like the product of a single writer. Some of these features are the way the writer described and summarized each king's reign, the consistent basis on which he evaluated all the kings, and recurring phrases and terms.

The identity of the writer is unknown today and has been for centuries. Ancient Jewish tradition suggested Ezra or Ezekiel as possible writers since both of these men were biblical writers who lived after the Babylonian exile. The record of King Jehoiachin's release from Babylonian captivity (2 Kings 25:27-30) points to a date of final composition sometime after that event. Jeremiah has traditional Talmudic support as well though he never went to Babylon but died in Egypt. Of course, someone else may have written Kings. Scholars have suggested these men only because they were famous writers who lived when Kings reached its final form.

Most non-conservatives date Kings considerably later than the sixth or fifth centuries.⁴

Scope

The historical period Kings covers totals about 413 years. The events that frame this period were Solomon's coronation as co-regent with David (973 B.C.) and Jehoiachin's release from Babylonian exile (560 B.C.).

However, most of Kings deals with the period that spans Solomon's coronation and the destruction of Jerusalem in 586 B.C., a period of 387 years. In terms of the temple, at the beginning we see the temple built and at the end the temple burnt.

". . . 1, 2 Kings present Israel's history as a series of events that describe how and why the nation fell from the heights of national prosperity to the depths of conquest and exile."⁵

"More specifically, 1, 2 Kings explain how and why Israel lost the land it fought so hard to win in Joshua and worked so hard to organize in Judges and 1, 2 Samuel."⁶

"Plot relates the causes and effects in a story. Thus, the story line in 1, 2 Kings may be that Israel went into exile, but the plot is Israel went into exile because of its unfaithfulness to God. To make cause and effect unfold, plots normally have at least two basic aspects: conflict and resolution. A plot's conflict is the tension in a story that makes it an interesting account, while a plot's resolution is the way the conflict is settled. How the author develops these two components usually decides the shape and effectiveness of the plot."⁷

This historical period is more than twice that of the one the Books of Samuel covered, which was about 150 years in length. The Book of Judges covers about 300 years of Israel's history.

The dates of the kings of Israel and Judah that I have used in the following notes are those of Edwin Thiele.⁸ He has worked out the many problems regarding these dates more satisfactorily than anyone else in the opinion of most scholars.⁹

Message¹⁰

The fact that this book opens and closes with death should be a clue as to its message.

It opens with David's death, and it closes with Ahab's death. The intervening period of about a century and a half is a story of national decline, disruption, disintegration, and disaster. Israel and Judah passed from affluence and influence to poverty and paralysis.

There is an emphasis in this book on thrones.

Obviously there were the thrones of Judah and Israel on earth with their kings who succeeded one another. However there is also the throne in heaven with its one King. Rehoboam and Jeroboam had their successors, the kings who replaced one another. Yahweh also in a sense had His successors, the prophets who replaced one another as His messengers to the people. While the kings remind us of the thrones on earth, the prophets remind us of the throne in heaven.

The thrones on earth present a story of disruption, disintegration, and disaster in both kingdoms, Judah and Israel. This trend continued despite changes in the methods the various rulers employed to govern their people.

Solomon's method of government was oppression. He taxed the people greatly and conscripted them into government service. The result was material magnificence. He multiplied riches and manifested great displays in the temple, the palace, and throughout his kingdom. He increased the military strength of the nation. Nevertheless in the process he ground down the people. The state became more important than the people. The testimony to this appears in 12:4. The result was dissatisfaction with Solomon's method of government.

In reaction to this method Rehoboam chose a new method of government: autocracy. He decided to tighten his grip on the people so he could control them (12:14). He believed the people should trust in their rulers, but he did not trust in God. Consequently he failed. Autocracy led to revolution (12:16).

Jeroboam chose a third method of government: democracy. He let the people determine how they would live. While this resulted in more pleasant conditions for the people, it also resulted in ultimate disaster for his nation. Notice what democracy produced in Jeroboam's day: 12:27-29. People cannot rule themselves effectively. We need God to govern us. Jeroboam believed rulers should trust in the people, but he did not trust in God. Consequently he failed. He made religion convenient, and the people became corrupt (12:30-31).

Rehoboam's successors in Judah chose a method of government we could call government by policy. That is, they chose to follow precedent, the pattern of their predecessors, rather than getting and following God's direction for their nation. There were some exceptions to this approach, but on the whole this was Judah's method of government.

Jeroboam's successors in Israel, however, chose a different method of government: selfishness. The kings of Israel cared little for the people of Israel. What concerned them primarily was what they could get out of being king for themselves. That is why the story of the kingdom of Israel is a story of intrigue, assassinations, and much bloodshed.

In summary, every form of human government results in disastrous failure if people do not acknowledge God's sovereignty. People cannot govern themselves effectively. The result is always decline, disruption, and disintegration. This is one of the great revelations of 1 Kings.

However there is another throne in view in this book: the throne in heaven. Whereas 1 Kings reveals that human government always fails, it also reveals that God's government never fails. There are two ways God exercised His kingship over His people during Israel's monarchy.

First, He broke in on human life with messages that the prophets delivered. Ahijah announced the division of the kingdom (11:26-39). Later he announced the death of Jeroboam's son (14:4-16). Shemaiah directed Rehoboam not to fight against Jeroboam (12:21-24). An unnamed prophet announced the fate of Jeroboam's altar (13:1-10). Jehu announced Baasha's doom (16:1-4). Elijah vindicated Yahweh in the days of Ahab's apostasy (chs. 17-21). Another unnamed prophet rebuked Ahab for allowing Ben-Hadad to escape (20:35-43). Micaiah foretold Israel's scattering (22:8-28). These are all evidences that God was governing His people independently of the kings when they forgot Him. The heavenly throne ruled in spite of the earthly thrones.

The second way God exercised His rule, in addition to sending messages by the prophets, was by directly and indirectly intervening in the lives of His people. He appeared and spoke directly to Solomon, which resulted in the building of the temple. He raised up an adversary to Solomon, namely Jeroboam. He slew Abijah. He withheld rain and brought famine. He sent fire from heaven on Mt. Carmel. He sent rain. He appeared to Elijah in an earthquake. He enticed Ahab into battle through the mouths of lying prophets.

In short, God ruled by exercising direct and indirect influence over people, by directly intervening and by controlling circumstances occasionally. He manipulated history. God sits in perfect control and continuity over all the human chaos that peoples' failure to rule themselves causes.

The message of the book, therefore, is that when people exclude God, every method of human government will fail; but even so God is still on His throne and is in control.

If people exclude God, every method of government ends in disaster. Even though in Solomon's reign the king emphasized religious forms and ceremonies, internal development, foreign treaties, and intellectual attainment, his oppression did not bring stability and peace. Autocracy will end in revolution eventually. Democracy that locks God out can result in the most terrible consequences for the people whose interests it professes to advocate. Government by policy can only deteriorate. Selfish rulers will only rape their nations.

Man cannot govern himself because he does not know himself apart from God's Word. How can he govern others about whom he knows even less? If people do not submit to the throne in heaven, no matter what method of government they choose, they will fail. As Christians, we must remember who is in control. We must look beyond our government to our God.

First Kings also reveals God's method in the midst of human failures.

First, when a throne on earth rebels against the throne in heaven God abandons that throne on earth. He separated Himself from it. He allowed the evil choices of the rulers to work themselves out to their inevitable consequences. Departure leads to disaster. Apostasy results in awful consequences (cf. Rom. 1).

Second, God keeps some consciousness of Himself and His government alive in the hearts and minds of a remnant. The prophets spoke. All Christians exercise that ministry today. We should speak for God to our generation.

Third, God maintains ultimate control. He controls history directly and indirectly so His purposes get accomplished. The Christian never needs to panic. God has revealed His plan for history. Knowledge of the Word should give us stability in uncertain times.

What I have said is true on the national scale is also true on the individual level. If a person excludes God from his or her life, no matter how the person may live, he or she will fail. We can resist God's authority, but we cannot overcome it. People only break themselves by refusing to submit to the throne in heaven. People need reminding of the throne in heaven. These principles have worked out throughout history. God's plan moves ahead.

Constable: 1 Kings (Outline)

Outline

I. The reign of Solomon chs. 1-11

A. Solomon's succession to David's throne 1:1-2:12

1. David's declining health 1:1-4

2. Adonijah's attempt to seize the throne 1:5-53

3. David's charge to Solomon 2:1-9

4. David's death 2:10-12

B. The foundation of Solomon's reign 2:13-4:34

1. Solomon's purges 2:13-46

2. Solomon's wisdom from God ch. 3

3. Solomon's political strength ch. 4

C. Solomon's greatest contribution chs. 5-8

1. Preparations for building ch. 5

2. Temple construction ch. 6

3. Solomon's palace 7:1-12

4. The temple furnishings 7:13-51

5. The temple dedication ch. 8

D. The fruits of Solomon's reign chs. 9-11

1. God's covenant with Solomon 9:1-9

2. Further evidences of God's blessing 9:10-28

3. Solomon's greatness ch. 10

4. Solomon's apostasy ch. 11

II. The divided kingdom -1 Kings 12-2 Kings 17

A. The first period of antagonism 12:1-16:28

1. The division of the kingdom ch. 12

2. Jeroboam's evil reign in Israel 12:25-14:20

3. Rehoboam's evil reign in Judah 14:21-31

4. Abijam's evil reign in Judah 15:1-8

5. Asa's good reign in Judah 15:9-24

6. Nadab's evil reign in Israel 15:25-32

7. Baasha's evil reign in Israel 15:33-16:7

8. Elah's evil reign in Israel 16:8-14

9. Zimri's evil reign in Israel 16:15-20

10. Omri's evil reign in Israel 16:21-28

B. The period of alliance -1 Kings 16:29-2 Kings 9:29

1. Ahab's evil reign in Israel 16:29-22:40

2. Jehoshaphat's good reign in Judah 22:41-50

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

(Continued in notes on 2 Kings)

One writer observed that a chiastic structure marks the Books of Kings.¹¹

A Solomon/United Monarchy -- 1 Kings 1:1-11:25

B Jeroboam/Rehoboam; the division of the kingdom -- 1 Kings 11:26-14:31

C Kings of Judah/Israel -- 1 Kings 15:1-16:22

D The Omride dynasty; the rise and fall of the Baal cult in Israel and Judah -- -1 Kings 16:23-2 Kings 12

C' Kings of Judah/Israel -- 2 Kings 13-16

B' The fall of the Northern Kingdom -- 2 Kings 17

A' The Kingdom of Judah -- 2 Kings 18-25.

Constable: 1 Kings

1 Kings

Bibliography

Aharoni, Yohanan. "The Building Activities of David and Solomon." Israel Exploration Journal 24:1(1974):13-16.

Aharoni, Yohanan, and Michael Avi-Yonahl. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. Archaeology and the Religion of Israel. 5th ed. Baltimore: Johns Hopkins Press, 1968.

_____. The Archaeology of Palestine. 1949 Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "Two Cressets From Marisa and the Pillars of Jachin and Boaz." Bulletin of the American Schools of Oriental Research 85 (February 1942):18-27.

_____. Yahweh and the Gods of Canaan. Garden City, N.Y.: Doubleday, 1969.

Allen, Nigel. "Jeroboam and Shechem." Vetus Testamentum 24:3(July1974):353-57.

Allen, Ronald B. "Elijah the Broken Prophet." Journal of the Evangelical Theological Society 22:3(1979):193-202.

Andersen, Francis I. "The Socio-Juridical Background of the Naboth incident." Journal of Biblical Literature 85(1966):46-57.

"Annotated Bibliography on I Kings." Biblical Viewpoint 17:1 (April 1973):57-63.

Ap-Thomas, D. R. "Elijah on Mount Carmel." Palestine Exploration Quarterly 92(1960):146-55.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology From Solomon to Zedekiah." Bibliotheca Sacra 127:507 (July-September 1970):195-211.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A. Graeme. I & II Kings. Daily Study Bible Series. Philadelphia: Westminster Press, 1986.

_____. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1(1984):66-82.

B., J. G. Short Meditations on Elisha. New York: Loizeaux Brothers, n.d.

Ball, E. "The Co-Regency of David and Solomon (1 Kings 1). Vetus Testamentum 27:3 (July 1977):268-79.

Bartlett, John R. "The Moabites and Edomites." In Peoples of Old Testament Times, pp. 229-258. Edited by D. J. Wiseman. Oxford: Clarendon Press, 1973.

Battenfield, James R. "YHWH's Refutation of the Baal Myth through the Actions of Elijah and Elisha." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 19-37. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, n.d.; reprint ed., 6 vols. in 1, Grand Rapids: Zondervan Publishing House, 1966.

Berlin, Adele. "Characterization in Biblical Narrative: David's Wives." Journal for the Study of the Old Testament 23 (July 1982):69-85.

Berry, George Ricker. "The Glory of Yahweh and the Temple." Journal of Biblical Literature 56(1937):115-17.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brindle, Wayne A. "The Causes of the Division of Israel's Kingdom." Bibliotheca Sacra 141:563 (July-September 1984):223-33.

Bronner, Leah. The Stories of Elijah and Elisha. Leiden, Netherlands: E. J. Brill, 1968.

Burney, C. F. Judges and Kings. Reprint ed. New York: KTAV Publishing House, 1970.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Carroll, R. P. "The Elijah-Elisha Sagas: Some Remarks on Prophetic Succession in Ancient Israel." Vetus Testamentum 19:4 (October 1969):408-14.

Childs, Brevard S. Old Testament Theology in a Canonical Context. Philadelphia: Fortress Press, 1986.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Cohen, Rudolph. "The Fortresses King Solomon Built to Protect His Southern Border." Biblical Archaeology Review 11:3 (May-June 1985):56-70.

_____. "Solomon's Negev Defense Line Contained Three Fewer Fortresses." Biblical Archaeology Review 12:4 (July-August 1986):40-45.

Cohen, Shaye J. D. "Solomon and the Daughter of Pharaoh: Intermarriage, Conversion, and the Impurity of Women." Journal of the Ancient Near Eastern Society 16-17 (1984-85):23-27.

Cohn, Robert L. "The Literary Logic of 1 Kings 17-19." Journal of Biblical Literature 101:3 (September 1982):333-50.

_____. "Literary Technique in the Jeroboam Narrative." Zeitschrift für die Alttestamentliche Wissenschaft 97 (1985):23-35.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "1 Kings." In The Bible Knowledge Commentary: Old Testament, pp. 483-536. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Crenshaw, James L. Old Testament Wisdom: An Introduction. Atlanta: John Knox, 1981.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Cross, Frank M, Jr. Canaanite Myth and Hebrew Epic. Cambridge: Harvard University Press, 1973.

_____. "An Interpretation of the Nora Stone." Bulletin of the American Schools of Oriental Research 208 (December 1972):13-19.

Danelius, Eva. "The Sins of Jeroboam Ben-Nebat." Jewish Quarterly Review 58:(1967-68):95-114 and 204-23.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "Asherah in the Hebrew Bible and Northwest Semitic Literature." Journal of Biblical Literature 105:3 (September 1986):385-408.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

DeVries, Simon. 1 Kings. Word Biblical Commentary. Waco: Word Books, 1985.

Dumbrell, William J. "What Are You Doing Here? Elijah at Horeb." Crux 22:1 (March 1986):12-19.

Edwards, I. E. S. "Egypt: From the Twenty-second to the Twenty-fourth Dynasty." In Cambridge Ancient History. 3rd ed. Edited by John Boardman, et al. Cambridge, Eng.: Cambridge University Press, 1982.

Farrar, F. W. The First Book of Kings. Reprint ed. Minneapolis: Klock and Klock, 1981.

Fensham, F. C. "A Few Observations on the Polarisation between Yahweh and Baal in I Kings 17-19." Zeitschrift für die Alttestamentliche Wissenschaft 92:2 (1980):227-36.

Fritz, Volkmar. "Temple Architecture." Biblical Archaeology Review 13:4 (July-August 1987):38-49.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Galil, Gershon. "The Message of the Book of Kings in Relation to Deuteronomy and Jeremiah." Bibliotheca Sacra 158:632 (October-December 2001):406-14.

Gates, John T., and Harold Stigers. "First and Second Kings." In The Wycliffe Bible Commentary, pp. 307-66. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Gray, John. I & II Kings. Old Testament Library series. London: SCM Press, 1964; revised ed., Philadelphia: Westminster Press, 1970.

Green, Alberto R. "Israelite Influence at Shishak's Court." Bulletin of the American Schools of Oriental Research 233 (1979):59-62.

Gross, Walter. "Lying Prophet and Disobedient Man of God in 1 Kings 13: Role Analysis as an Instrument of Theological Interpretation of an OT Narrative Text." Semeia 15 (1979):97-135.

Gunn, David M. "David and the Gift of the Kingdom (2 Samuel 2-4, 9-20, 1 Kings 1-2)." Semeia 3 (1975):14-45.

Halpern, Baruch. The Constitution of the Monarchy in Israel. Harvard Semitic Monograph 25. Chico, Calif.: Scholars Press, 1981.

_____. "Levitic Participation in the Reform Cult of Jeroboam I." Journal of Biblical Literature 95:1 (1976):31-42.

Harrison, Roland K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Hayman, Leo. "A Note on I Kings 18:27." Journal of Near Eastern Studies 10(1951):57-58.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hendricks, Howard G. Taking A Stand. Portland: Multnomah Press, 1983.

Herrmann, Siegfried. A History of Israel in Old Testament Times. Philadelphia: Fortress Press, 1975.

Hickman, D. "The Chronology of Israel and Judah." Catastrophism and Ancient History 7:2 (July 1985):57-70; 8:1 (January 1986):5-23.

Hoffmeier, James K. "Egypt As an Arm of Flesh: A Prophetic Response." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 79-97. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

House, Paul R. 1, 2 Kings. New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

Hurowitz, V. I Have Built You an Exalted House: Temple Building in the Bible in Light of Mesopotamian and Northwest Semitic Writing. Journal for the Study of the Old Testament Supplement 115. Sheffield, Eng.: Sheffield Academic Press, 1992.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Jones, Gwilym H. 1 and 2 Kings. 2 vols. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaufman, Asher S. "Where the Ancient Temple of Jerusalem Stood." Biblical Archaeology Review 9:2 (March-April 1983):40-59.

Keil, C. F. The Books of the Kings. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 4 The Twin Kingdom, Judah and Assyria (c. 930-640 BC)." Theological Students' Fellowship Bulletin 62 (1972):2-10.

Klein, Ralph W. "Jeroboam's Rise to Power." Journal of Biblical Literature 89:2 (June 1970):217-18.

_____. "Once More: Jeroboam's Rise to Power.'" Journal of Biblical Literature 92:4(December 1973):582-84.

Krummacher, F. W. Elijah the Tishbite. Reprint ed. Grand Rapids: Zondervan Publishing House, n.d.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

Liver, J. "The Books of the Acts of Solomon." Biblica 48:1(1967):75-101.

Long, Burke O. "A Darkness Between Brothers: Solomon and Adonijah." Journal for the Study of the Old Testament 19 (February 1981):79-94.

Luckenbill, D. D. "Benhadad and Hadadezer." American Journal of Semitic Languages 27(1911):267-84.

Lundquist, John M. "Temple, Covenant, and Law in the Ancient Near East and in the Old Testament." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 293-305. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Lust, J. "A Gentle Breeze or a Roaring Thunderous Sound?" Vetus Testamentum 25:1(January 1975):110-15.

Maller, Allen S. "Hiram from Tyre." Journal or Reform Judaism 29:2(Spring 1982):41-42.

Mayhue, Richard L. "False Prophets and the Deceiving Spirit." Master's Seminary Journal 4:2 (Fall 1993):135-63.

Mazar, Benjamin. "The Campaign of Pharaoh Shishak to Palestine." Vetus Testamentum Supplements 4 (1957):57-66.

McFall, Leslie. "A Translation Guide to the Chronological Data in Kings and Chronicles." Bibliotheca Sacra 148:589 (January-March 1991):3-45.

McNeely, Richard I. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

McNicol, Allan J. "The Heavenly Sanctuary in Judaism: A Model for Tracing the Origin of an Apocalypse." Journal of Religious Studies 13:2 (1987):66-94.

Meyer, F. B. Elijah and the Secret of His Power. Chicago: Fleming H. Revell, n.d.

Mitchell, T. C. "Israel and Judah Until the Revolt of Jehn (931-841 B.C.)." In Cambridge Ancient History. 3rd ed. Edited by John Boardman, et al. Cambridge, Eng.: Cambridge University Press, 1982.

Miller, J. Max. "So Tibni Died." Vetus Testamentum 18(1968):392-94.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Montgomery, James A. A Critical and Exegetical Commentary on the Books of Kings. International Critical Commentary series. Edited by Henry Snyder Gehman. Edinburgh: T. and T. Clark, 1967.

_____. "Archival Data in the Books of Kings." Journal of Biblical Literature 53(1934):46-52.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morgenstern, Julian. "Chronological Data of the Dynasty of Omri." Journal of Biblical Literature 59(1940):385-96.

Myers, Jacob. II Chronicles. Anchor Bible series. Garden City, N.Y.: Doubleday, 1965.

Napier, B. D. "The Omrides of Jezreel." Vetus Testamentum 9 (1959):366-78.

Nelson, R. D. First and Second Kings. Interpretation: A Biblical Commentary for Preaching and Teaching series. Louisville: John Knox, 1987.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Noth, Martin. The Deuteronomistic History. Journal for the Study of the Old Testament Supplement Series, 15. Sheffield, Eng.: JSOT Press, 1981.

Oppenheim, A. Leo. Ancient Mesopotamia. Chicago: University of Chicago Press, 1964.

Oswalt, John N. "The Golden Calves and the Egyptian Concept of Deity." Evangelical Quarterly 45 (1973):13-20.

Ovellette, Jean. "The Solomonic Debir according to the Hebrew Text of I Kings 6." Journal of Biblical Literature 89:3 (September 1970):338-43.

Parker, Kim Ian. "Repetition as a Structuring Device in 1 Kings 1-11." Journal for the Study of the Old Testament 42 (October 1988):19-27.

Patterson, Richard D. "The Widow, the Orphan, and the Poor in the Old Testament and the Extra-Biblical Literature." Bibliotheca Sacra 130:519 (July-September 1973):223-34.

Patterson, Richard D., and Hermann J Austel. "1, 2 Kings." In 1 Kings--Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Payne, J. Barton. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Porten, Bezalel. "The Structure and Theme of the Solomon Narrative (1 Kings 3-11)." Hebrew Union College Annual 38 (1967):93-128.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 2nd ed. Princeton: Princeton University Press, 1955.

Rasmussen, Carl G. "The Economic Importance of Caravan Trade for the Solomonic Empire." In A Tribute to Gleason Archer, pp. 153-66. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Rendsburg, Gary A. "The Mock of Baal in 1 Kings 18:27." Catholic Biblical Quarterly 50:3 (July 1988):414-17.

Rice, Gene. Nations under God. International Theological Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Edinburgh: The Handsel Press Ltd., 1990.

Ringgren, Helmer. Religions of the Ancient Near East. Philadelphia: Westminster Press, 1973.

Rofe, Alexander. "The Vineyard of Naboth: The Origin and Message of the Story." Vetus Testamentum 38:1 (1988):89-104.

Rogers, Jeffrey S. "Narrative Stock and Deuteronomistic Elaboration in 1 Kings 2." Catholic Biblical Quarterly 50:3 (July 1988):398-413.

Rowley, H. H. "Elijah on Mount Carmel." Bulletin of the Johns Rylands Library 43:1 (September 1960):190-219.

Ruth, Richard L. "The Doctrine of Dreams." Bibliotheca Sacra 124:500 (October-December 1968):360-64.

Ruthven, Jon. "A Note on Elijah's Fire from Yahweh.'" Journal of the Evangelical Theological Society 12:2 (1969):111-15.

Saint-Laurent, George. "Light from Ras Shamra on Elijah's Ordeal upon Mount Carmel." In Scripture in Context, pp. 123-39. Edited by Carl D. Evans, et al. Pittsburgh: Pickwick, 1980.

Savran, George. "1 and 2 Kings." In The Literary Guide to the Bible, pp. 146-64. Edited by Robert Alter and Frank Kermode. Cambridge: Harvard University Press, 1987.

Schulman, Alan R. "Diplomatic Marriage in the Egyptian New Kingdom." Journal of Near Eastern Studies 38 (1979):177-193.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Selms, A. Van. "The Origin of the Title The King's Friend.'" Journal of Near Eastern Studies 16 (1957):118-23.

Shea, William H. "A Note on the Date of the Battle of Qarqar." Journal of Cuneiform Studies 29 (1977):240-42.

Simon, Uriel. "I Kings 13: A Prophetic Sign--Denial and Persistence." Hebrew Union College Annual 47 (1976):81-117.

Slotki, I. W. Kings. London: Soncino Press, 1950.

Smith, James E. "Prolegomena to the Study of Kings." Seminary Review 21:3 (September 1975):77-115.

Soards, Marion L., Jr. "Elijah and the Lord's Word: A Study of I Kings 17:17-24." Studia Biblica et Theologica 13:1 (April 1983):39-50.

Soggin, J. Alberto. "Compulsory Labor Under David and Solomon." In Studies in the Period of David and Solomon and Other Essays, pp. 259-67. Edited by Tomoo Ishida. Winona Lake, Ind.: Eisenbrauns, 1983.

Smith, Morton. "The So-Called Biography of David' in the Books of Samuel and Kings." Harvard Theological Review 44 (1951):167-69.

Smith, J. M. P. "The Character of King David." Journal of Biblical Literature 52 (1933):1-11.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

_____. "Coregencies and Overlapping Reigns Among the Hebrew Kings." Journal of Biblical Literature 93 (1974):174-200.

_____. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Thomsom, H. C. "A Row of Cedar Beams." Palestinian Exploration Quarterly 92 (1960):57-63.

"Tirzah: An Early Capital of Israel." Buried History 22:1 (March 1986):14-24.

Torcszyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

Tromp, Nicholas J. "Water and Fire on Mount Carmel." Biblica 56:4 (1975):480-502.

Ullendorff, Edward. "The Queen of Sheba." Bulletin of the John Rylands Library 45:2 (1963):486-504.

Unger, Merrill F. Israel and the Aramaeans of Damascus. Reprint ed. Grand Rapids: Baker Book House, 1980.

Ussishkin, David. "King Solomon's Palaces." Biblical Archaeologist 36 (1973):78-105.

Van Beek, Gus W. "Frankincense and Myrrh." Biblical Archaeologist 23:3 (September 1960):70-95.

Von Wyrick, Stephen. "Israel's Golden Calves." Biblical Illustrator 13:1 (Fall 1986):3, 9-12.

Wallace, N. H. "The Oracles Against the Israelite Dynasties in 1 and 2 Kings." Biblica 67:1 (1986):21-40.

Weinfeld, Moshe. "The Counsel of the Elders' to Rehoboam and Its Implications." MAARAV 3:1 (January 1982):27-53.

Whitelam, Keith W. "The Defence of David." Journal for the Study of the Old Testament 29 (June 1984):61-87.

_____. "The Symbols of Power." Biblical Archaeologist 49:3 (September 1986):166-73.

Williamson, H. G. M. 1 and 2 Chronicles. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1982.

Wiseman, Donald John. 1 & 2 Kings: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.. and Leicester, Eng.: Inter-Varsity Press, 1993.

Wood, Leon. Elijah, Prophet of God. Des Plaines, Ill.: Regular Baptist Press, 1968.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Zevit, Ziony. "Deuteronomistic Historiography in -1 Kings 12-2 Kings 17 and the Reinvestiture of the Israelian Cult." Journal for the Study of the Old Testament 32 (1985):57-73.

Zuidhof, Albert. "King Solomon's Molten Sea and (pi)." Biblical Archaeologist 45:3 (Summer 1982):179-84.

Copyright 2003 by Thomas L. Constable

Haydock: 1 Kings (Book Introduction)

THE THIRD BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the holy Fathers, The Third and Fourth Book of Kings; but by the Hebrews, the First and Second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon to the captivity. As to the writer of these books, it seem most probable they were not written by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralipomenon, alias 2 Chronicles ix. 29., xii. 15., xiii. 22., xx. 34., xxvi. 22., and xxxii. 32. (Challoner) --- This book informs us of the death of David, chap. ii. 11, where some Greek copies concluded the second book "of the reigns or kingdoms," as they style all the four books. Theodoret and Diodorus follow this division. The point is of no consequence; and the Hebrew editions have often varied. Origen observes, that the Jews denoted these two books from the first words, "Ouammelech David." (Eusebius, Hist. vi. 25.) (Haydock) --- In St. Jerome's time, the four books made only two. The present book details the actions of Solomon, (Calmet) till the end of the 12th chapter. Then we behold the division of the kingdom: Roboam, Abias, Asa, and Josaphat, reign over Juda; Jeroboam, &c., over Israel; while the prophets Abias, Elias, Eliseus, appear in the remaining eleven chapters. (Worthington) --- Though the memoirs seem to have been left by contemporary authors, (Haydock) one, and most probably Esdras, made the compilation, after the captivity, inserting frequently the very words of his authors, yet so as to make some additional reflections. (Calmet) --- The Rabbins generally attribute the work to Jeremias. (Haydock) --- He is more attentive to the house of David, and to display the rewards of the piety, and the punishment of vice, as well as the glory of the temple and of religion, than to describe the military exploits, which occupy so much of the profane history. (Calmet)

Gill: 1 Kings (Book Introduction)

INTRODUCTION TO 1 KINGS

This, and the following book, properly are but one book, divided into two parts, and went with the Jews under the common name of Kings. This, in the Syriac version, is called the Book of Kings; and in the Arabic version, the Book of Solomon, the Son of David the Prophet, because it begins with his reign upon the death of his father; and, in the Vulgate Latin version, the Third Book of Kings, the two preceding books of Samuel being sometimes called the First and Second Books of Kings, they containing the reigns of Saul and David; and in the Septuagint version both this and the following book are called Kingdoms, because they treat of the kingdom of Israel and Judah, after the division in the times of Rehoboam, son of Solomon, and of the several kings of them; as of Solomon before the division, so afterwards of the kings of Judah; Rehoboam, Abijam, Asa, Jehoshaphat, Jehoram, Ahaziah, Jehoash, Amaziah, Uzziah or Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; and of the kings of Israel, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Ahab, Ahaziah, Jehu, Jehoahaz, Jehoash, Jeroboam the son of Joash, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea; so that these books may, with great propriety, be called the books or histories of the kings in the two kingdoms of Judah and Israel: who they were written by, is not easy to say; some think they were written by piecemeal by the prophets that lived in the several reigns successively, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah, and afterwards put together by an inspired writer. The Jews commonly say ^a, that Jeremiah wrote the book of the Kings, by which they mean this, and the following book; though very probably they were written by Ezra, since the history in them is carried down to the liberty granted to Jehoiachin in Babylon; but that Ezra was the writer of all the preceding historical books, and even of the Pentateuch, cannot be admitted, which is the conceit of Spinosa ^b; part of whose tract is just now republished by somebody, word for word, under a title as in the margin ^c; but that Ezra was not the writer of the Pentateuch is clear, since he refers to it as written by Moses, and as the rule of religion and worship in his times, Ezr 3:2; and it is certain these writings were in being in the times of Josiah, Amaziah, Joash, yea, of David, and even of Joshua, 2Ch 34:14; and as for the book of Joshua, that also was written long before Ezra's time; it must be written long before the times of David, before the Jebusites were expelled from Jerusalem, since the writer of it says, that they dwelt there in his days, Jos 15:63; the book of Judges must be written before the times of Samuel and David, since the former refers to the annals of it, 1Sa 12:9; and the latter alludes to some passages in it, Psa 68:7; see Jdg 5:4; and a speech of Joab's, 2Sa 11:21, shows it to be an history then extant: to which may be added, that in it Jerusalem is called Jebus, Jdg 19:10; which it never was, after it was taken by David out of the hands of the Jebusites, 2Sa 5:6; the book of Ruth very probably was written by Samuel; had it been of a later date, or written by Ezra, the genealogy with which it concludes, would doubtless have been carried further than to David: the Book of Samuel, and particularly the song of Hannah in it, were written in all probability before the penning of the hundred thirteenth psalm, Psa 113:1, in which some expressions seem to be taken from it wherefore, though the two books of Kings may be allowed to be written or compiled by Ezra, the ten preceding ones cannot be assigned to him: however, there is no room to doubt of the divine authority of these two books, when the honour our Lord has done them is observed, by quoting or referring to several histories in them; as to the account of the queen of Sheba coming to hear the wisdom of Solomon; of the famine in the times of Elijah; and of that prophet being sent to the widow of Sarepta, and of the cleansing of Naaman the Syrian in the times of Elisha, Mat 12:42 from 1Ki 17:1 2Ki 5:10; to which may be added, the quotations and references made by the apostles to passages in them, as by the Apostle Paul in Rom 11:2 from 1Ki 19:14 where this book is expressly called the Scripture; and by the Apostle James, Jam 5:17; who manifestly refers to 1Ki 17:1; and there are various things in this part of Scripture, which are confirmed by the testimonies of Heathen writers, as will be observed in the exposition of it. The use of these books is to carry on the history of the Jewish nation, to show the state of the church of God in those times, and his providential care of it amidst all the changes and vicissitudes in the state; and, above all, to transmit to us the true genealogy of the Messiah, which serves to confirm the Evangelist Matthew's account of it.

Gill: 1 Kings 4 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 4

As in the preceding chapter we have a proof of the wisdom and understanding which the Lord gave to Solomon, as promised, so in this an account is given of the riches and honour he was possessed of; of him, as king over all Israel, and of his princes, 1Ki 4:1; of the providers of food for his household in the several parts of the land, 1Ki 4:7; of the largeness and extent of his dominions, and of the peace and prosperity thereof, 1Ki 4:20; of his daily provisions for his household and for his cattle, 1Ki 4:22; and of his superior wisdom and knowledge to all others in all nations, which brought some out of all to hear it, 1Ki 4:29.